صل

ى1 صَلَاهُ, (S, M, Msb, K,) aor. ـْ (S, Msb, K,) inf. n. صَلْىٌ, (S, M, K,) He roasted, broiled, or fried, it, namely, flesh-meat, (S, M, Msb, K,) &c.; (S;) and صَلَاهُ فِى النَّارِ and عَلَى النَّارِ signify the same; and also he burned it. (TA.) And (so in the M, but in the K “ or ”) صَلَاهُ (M, K) فِى النَّارِ (M) He threw it into the fire to be burned; as also ↓ اصلاهُ; and ↓ صلّاهُ, (M, K,) inf. n. تَصْلِيَةٌ; (TA;) namely, flesh-meat. (M, K. [But see the next sentence.]) And صَلَاهُ النَّارَ and فِى النَّارِ and عَلَى النَّارِ, (M, K,) inf. n. صَلْىٌ and صُلِىٌّ and صِلِىٌّ; (M;) and النَّارَ ↓ اصلاهُ, and النَّارَ ↓ صلّاهُ; He made him to enter into the fire, and to remain, stay, dwell, or abide, therein: (M, K:) and فُلَانٌ النَّارَ ↓ صُلِّىَ [Such as one was made to enter into the fire, &c.]: (M:) [or] you say, صَلَيْتُ الرَّجُلَ نَارًا, meaning I made the man to enter fire and to be burned: and ↓ أَصْلَيْتُهُ, with ا, when you mean I threw him, or cast him, into the fire, as though intending burning [him]; as also ↓ صَلَّيْتُهُ, inf. n. تَصْلِيَةٌ. (S.) b2: And صَلَيْتُ فُلَانًا, (T, TA,) or لِفُلَانٍ, (S, TA,) (tropical:) I laboured in a case, or an affair, desiring to calumniate, or slander, such a one therein, and to cause him to fall into destruction: (T, S, TA:) or صَلَيْتُهُ and صَلَيْتُ لَهُ both signify I calumniated, or slandered, him, and caused him to fall into destruction, (M, TA,) in consequence thereof: (M:) or, accord. to the K, صَلَى

فُلَانًا, of which the inf. n. is صَلْىٌ, signifies he soothed, coaxed, wheedled, or cajoled, such a one: or deceived, deluded, beguiled, circumvented, or outwitted, him: which meanings are not in any of the three lexicons above mentioned: accord. to the A, صَلَيْتُ بِفُلَانٍ [probably a mistranscription for لِفُلَانٍ] means (tropical:) I framed a stratagem, or plot, to cause such a one to fall; there said to be tropical. (TA.) b3: صَلَى يَدَهُ بِالنَّارِ [said in the TA to be a mistake]: see 2.

A2: صَلِىَ النَّارَ, (S, M, Msb, K,) and بِالنَّارِ, (M, Msb, K,) aor. ـْ (S, Msb, * K, *) inf. n. صَلًى, (Msb,) or صُلِىٌّ, (S, K, [صَلْيًا in the CK being a mistranscription for صُلِيًّا,]) or both, (M,) and صِلِىٌّ and صِلَآءٌ, (M, K,) and accord. to the K صَلَآءٌ, but this is a mistake for صَلًى, (TA,) He was, or became, burned [by the fire]: (S:) or he endured, or suffered, the heat of the fire; as also النَّارَ ↓ تصلّى: (M, K:) or he felt the heat of the fire: (Msb:) and one says ↓ تصلّى

حَرَّ النَّارِ and ↓ اصطلاهُ [in this last sense or in the sense next preceding]: (Ham p. 792:) and صَلِىَ النَّارَ he entered into the fire: (TA in art. بله: see an ex. voce بَلْهَ:) or, accord. to Er-Rághib, صَلِىَ بِالنَّارِ means he was tried (بُلِىَ) by fire, or by the fire; and so بِكَذَا (assumed tropical:) [by such a thing, as though by fire]. (TA.) [In the Kur, in which are many exs. of it, (iv. 11, xiv. 34, xvii. 19, &c.,) it is always trans. by itself, without بِ.] And صَلِىَ بِالأَمْرِ, (S, M, *) and بِالحَرْبِ; (S;) and الأَمْرَ ↓ تصلّى, and الحَرْبَ; (M;) He endured, or suffered, the heat, and severity, or vehemence, of the affair, or case, and of the war, or fight: (S, M:) Aboo-Zubeyd says, حَرَّ حَرْبِهِمُ ↓ فَقَدْ تَصَلَّيْتُ المَقْرُورُ مِنْ قَرَسِ ↓ كَمَا تَصَلَّى

[And I have suffered the heat and vehemence of their war, like as he who is affected with cold suffers in consequence of coldest and most abundant hoar-frost]. (M.) A3: [It is said that] صَلِىَ الرَّجُلُ signifies also لَزِمَ [i. e. The man kept to, or clave to, a thing]; and so ↓ اصطلى: whence Zj holds صَلَاةٌ [expl. in art. صلو] to be derived; because it is a keeping, or cleaving, to that which God has appointed: and hence also, [it is said,] فِى النَّارِ ↓ مَنْ يُصَلَّى, i. e. يلزم [app. يُلْزَمُ, meaning مَنْ يُلْزَمُ النَّارَ He who is made to keep, or cleave, to the fire; nearly agreeing with صَلَّاهُ النَّارَ as expl. above from the M and K]. (TA.) A4: and صَلَيْتُ الظَّهْرَ means I struck, or beat, that part of the back which is called صَلًا: or I hit that part: but this is extr.; for by rule it should be صَلَوْتُهُ, like as Hudheyl say. (M. [See 1 in art. صلو.]) 2 صَلَّىَ see 1, second sentence; and third sentence in three places; and last sentence but one. b2: One says also, صلّى يَدَهُ بِالنَّارِ, (M, TA,) accord. to the K ↓ صَلَى, [without teshdeed,] but this is wrong, as is shown by a verse cited in the M, (TA,) He warmed his hand with the fire. (M, K, TA.) [And it is said in the TA that صلا ظَهْرَهُ بالنهر means أَدْفَأَهُ: but I think that the right reading is صلّى ظَهْرَهُ بِالنَّمِرَةِ, i. e. He warmed his back with the woollen garment called نَمِرَة.] b3: And صَلَّيْتُ العَصَا بِالنَّارِ I made the staff supple, and straightened it, by means of fire: (S:) or صلّى العَصَا عَلَى النَّارِ, (M, K,) inf. n. تَصْلِيَةٌ; (K;) and ↓ تصلّاها; he parched and darkened the staff upon the fire; syn. لَوَّحَهَا: (M, K:) or صلّى العَصَا he straightened the staff by turning it round over the fire: (T in art. دوم: see an ex. in a verse cited in that art., conj. 10:) and صَلَّيْتُ القَنَاةَ I straightened the spear-shaft by means of fire: (A, TA:) and صَلَّيْتُ العُودَ بِالنَّارِ I rendered supple the stick, or branch, by means of fire. (Msb.) 4 أَصْلَىَ see 1, second sentence; and third sentence in two places.5 تَصَلَّىَ see the next paragraph, in two places: b2: see also 1, latter half, in five places: b3: and see 2, last sentence.8 اصطلى He warmed himself (M, K) بِالنَّارِ [by means of the fire]: (M:) one says, اِصْطَلَيْتُ بِالنَّارِ and بِهَا ↓ تَصَلَّيْتُ [app. meaning I warmed myself by means of the fire]: (S:) or اصطلى النَّارَ and بِالنَّارِ mean he became warm by means of the fire: and بِالنَّارِ ↓ تصلّى, he became burnt by the fire. (MA.) Hence, in the Kur [xxvii. 7 and xxviii. 29], لَعَلَّكُمْ تَصْطَلُونَ [May-be ye will warm yourselves]: (TA:) in relation to which it is said that the time was winter, and therefore الاِصْطِلَآء

was needed. (M, TA.) b2: It is also said of the chameleon, as meaning He repaired to the sun. (M and L in art. شقذ: see an ex. in a verse cited voce شَقَذَانٌ.) b3: And one says of a courageous man, with whom one cannot cope, لَا يُصْطَلَى بِنَارِهِ [lit. One cannot warm himself by means of his fire; meaning (assumed tropical:) one cannot approach him when he is inflamed with rage, especially in fight, or battle]. (S.) The phrase may be also used satirically, as meaning (assumed tropical:) One will not seek his hospitality. (Meyd. [See Freytag's Arab. Prov. ii. 588.]) b4: See also 1, latter half, in two places.

صَلًى: see صَلَآءٌ.

صَلَآءٌ: see صَلَايَةٌ.

صِلَآءٌ Roasted, broiled, or fried, flesh-meat. (S, M, K.) b2: And, as also ↓ صَلًى, (S, M, K,) the former with kesr and the latter with fet-h, (S,) Fuel; (S, * M, K;) syn. وَقُودٌ; (M, K, TA; [in the CK, erroneously, وُقُود;]) i. e. مَا تُوقَدُ بِهِ النَّارُ; (TA;) you say صِلَآءُ النَّارِ and صَلَى النَّارِ: (S:) or both signify fire: (M, Mgh, K:) or صِلَآءٌ signifies the heat of fire. (Msb.) One says, هُوَ

أَحْسَنُ مِنَ الصِّلَآءِ فِى الشِّتَآءِ [It, or he, is better than fire in winter]. (TA.) صَلِىٌّ: see مَصْلِىٌّ.

صَلَآءَةٌ: see what next follows.

صَلَايَةٌ and ↓ صَلَآءَةٌ, (S, M, Mgh, K,) the latter with ء because ↓ صَلَآءٌ is used as the pl., [or rather coll. gen. n.,] but not by those who say صَلَايَةٌ, (Sb, M,) [for] the pl. [of this] is صُلِىٌّ and صِلِىٌّ (K) and صَلَايَاتٌ, (MA,) i. q. فِهْرٌ [i. e. A stone such as fills the hand; or of the size of that with which one bruises and breaks walnuts and the like]: (S:) or a thing with which perfume is bruised, brayed, or pounded: (M, K:) or a stone upon which one bruises, or powders, (MA, Mgh,) perfume or some other thing; (Mgh;) that with which [not upon which] one does so being called مِدْوَكٌ. (MA.) Imra-el-Keys [in a verse of his Mo'allakah, (see EM p. 45,) as some relate it,] uses the phrase صَلَايَةُ حَنْظَلِ, because colocynths, when they have become dry, are split therewith. (S. [But there are two other readings, صَرَايَة and صَرَابَة.]) b2: Also, (K,) as being likened thereto, (TA,) (assumed tropical:) The forehead. (K.) b3: And the former word, A rough, rugged, سَرِيحَة [or long strip] of [high ground such as is termed] قُفّ. (ISh, Az, TA.) صِلِّيَانٌ: see art. صل.

صَالٍ is expl. by Freytag as meaning Heated or warmed (“ calefactus ”), and burnt: and the pl. is said by him to be صُلِىٌّ: but he names no authority: if this be correct, it must be a possessive epithet from صَلِىَ.]

صَالِيَةٌ A support for the cooking-pot, such as is termed أُثْفِيَّةٌ. (MA.) مَصْلِىٌّ Roasted, broiled, or fried; as also ↓ صَلِىٌّ. (Ham pp. 13-14. [Both of these words are there without any syll. signs.]) It is said in a trad., أُتِىَ بِشَاةٍ مَصْلِيَّةٍ i. e. A roasted sheep, or goat, was brought. (S, TA.) b2: And صَيْحَانِيَّةٌ مَصْلِيَّةٌ means [A date of the sort called صَيْحَانِىّ] dried in the sun. (A, TA.) أَرْضٌ مَصْلَاةٌ A land abounding with the plant called صِلِّيَان. (K.) مِصْلَاةٌ A snare that is set up for birds &c.: (S, M: *) pl. مَصَالٍ. (S, M.) It is said in a trad., إِنَّ لِلشَّيْطَانِ فُخُوخًا وَمَصَالِىَ (S) or مَصَالِىَ وَفُخُوخًا i. e. [Verily to the Devil belong snares and traps] with which he catches men. (M.) مُصْطَلًى The limbs of a man, or his arms and legs and face and every prominent part, which become cold at the time of death, and which are warmed at the fire: (AHeyth, L in art. برد:) or the face and extremities. (Z, TA.) One says, بَرَدَ المَوْتُ عَلَى مُصْطَلَاهُ. (AHeyth, L in art. برد: see 1 in that art.)

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.)

لهو

1 لَهِىَ عَنْهُ, (S, Msb, K) and لَهَا عنه (Msb, K,) He became diverted from it, so as to forget it. (S, Msb, K.) b2: See an ex. voce استأثر: and see عَنْ. b3: لَهَتْ إِلَى حَدِيثِهِ, inf. n. لَهْوٌ and لُهُوٌّ, She (a woman) was, or became, cheered, or delighted, and pleased, with his discourse. (M, K.) And so لَهَوْتُ بِحَدِيثِهِ. (T in art. رنو.) 4 أَلْهَانِى الشَّىْءُ The thing diverted me; syn. شَغَلَنِى. (Msb.) b2: أَلْهَاهُ بَالغِنَآءِ [He diverted him by singing]. (S, art. سمد.) 5 تَلَهَّى بَالشَّىْءِ i. q. تَعَلَّلَ: (TA:) and أُولِعَ بِهِ. (Msb.) b2: And تَلِّهَى He diverted himself. (TA.) لَهْوٌ Diversion; pastime; sport; play: or especially, such as is vain, or frivolous; idle sport: (from various explanations:) what occupies a man so as to divert him from that which would render him sad or solicitous, &c.: (TA:) or relief of the mind by means which wisdom does not require: this [it is said] is the original signification: (Et-Tarasoosee, Msb:) a thing in which a man delights himself, and which occupies him so as to divert him, and then ceases. (KT.) It has a more general application than لَعِبٌ: for ex., the hearing of musical instruments or the like is لَهْوٌ, but not لَعْبٌ. (TA.) b2: آلَةُ لَهْوٍ [An instrument of diversion, meaning, of music]. (K voce رَبَابٌ.) لَهَاةٌ [The uvula;] the red piece of flesh that hangs down from the upper حَنَكِ. (Zj, in his Khalk el-Insán.) See also الأَسَالِقُ, and شِقْشِقةٌ. b2: اللَهُاة [generally expl. as meaning The uvula: or] what is between the end of the root of the tongue and the end of the قَلْب [thus in all the copies of the K that I have seen, an evident mistranscription for قَلْت, i. e. hollow] of the upper part of the mouth (K: [app. meaning the arches, or pillars, of the soft palate; agreeably with the next explanation here following:]) or the furthest part of the mouth: [see غُنّةٌ:] and, of the he-camel, the شِقْشِقَة [i. e. bursa faucium]. (JK.) See also a usage of the pl., لَهَواتٌ, in the last explanation of قَلْتٌ.

لُهْوَةٌ What is thrown, [i. e. the quantity of corn that is thrown,] (S, K,) by the grinder, with his hand, (S,) into the mouth of the mill or millstone. (S, K.) And The mouth [itself] of the mill or mill-stone. (IKtt, TA; and S voce اخُرٌّ.)

حلقم

Q. 1 حَلْقَمَهُ, (S, K,) inf. n. حَلْقَمَةٌ, (TA,) He cut, or severed, his حُلْقُوم [or windpipe]; (S, K;) accord. to the K, meaning his حَلْق; but see the explanations of حلقوم below: (TA:) he slaughtered him in the manner termed ذَبْحٌ. (TA.) [Mentioned in the Msb in art. حلق.]

A2: حَلْقَمَ الرُّطَبُ [or rather البُسْرُ] (assumed tropical:) The dates began to be ripe next the base; as also حَلْقَنَ, in which the ن is asserted by Yaakoob to be a substitute for م. (TA.) Q. 3 احْلَنْقَمَ He left, or forsook, food; expl. by تَرَكَ الطَّعَامَ. (K.) حُلْقُومٌ The windpipe, or passage of the breath; (T, Mgh, TA;) by the cutting, or severing, of which, and of the مَرِىْء [or œsophagus] and وَدَجَانِ [or two external jugular veins], the lawful slaughtering of an animal is completed: (T, TA:) accord. to the S and K, [and to the Msb, in art. حلق, though it is there correctly and fully explained as meaning the windpipe,] i. q. حَلْقٌ: but in the M it is explained [agreeably with general usage] as the passage of the breath, and of coughing, from the جَوْف [or chest]; consisting of a series of successively-superimposed cartilages (أَطْبَاقُ غَرَاضِيفَ), before which, in the exterior of the throat, is nothing but skin; having its lower extremity in the lungs, and its upper extremity at the root of the tongue: from it pass forth the breath and the wind and the saliva and the voice: [see also another explanation voce حَلْقٌ, from Zj in his “ Khalk el-Insán,” and the Msb:] pl. حَلَاقِمُ and حَلَاقِيمُ. (TA.) Accord. to some, the م is augmentative: accord. to others, radical. (TA.) b2: [Hence,] they say, نَزَلْنَا مِثْلَ حُلْقُومِ النَّعَامَةِ, meaning (assumed tropical:) We alighted in a strait, or confined, place. (TA.) And حَلَاقِيمُ البِلَادِ means (assumed tropical:) The strait, or confined, parts of the country, or of countries: (Mgh:) or the lateral, and extreme, parts thereof. (TA.) حُلْقَامةٌ: see what follows.

رُطَبٌ مُحَلْقِمٌ [or rather بُسْرٌ محلقم] (assumed tropical:) Dates that have begun to be ripe next the base; (K;) [or that have become ripe to the extent of two thirds; (see حُلْقَانٌ in art. حلق;)] as also مُحَلْقِنٌ: (TA:) and ↓ رُطَبَةٌ حُلْقَامَةٌ [or rather بُسْرَةٌ حلقامة (in the CK حَلْقَامَةٌ)] is applied to a single date in this sense. (K, * TA.)

غلصم

Q. 1 غَلْصَمَهُ, (S, TA,) inf. n. غَلْصَمَةٌ, (K, TA,) He cut, or severed, his غَلْصَمَة [here app. meaning larynx, or upper part of the windpipe: compare حَلْقَمَهُ]. (S, K, * TA.) b2: And He took hold of, or laid hold upon, or seized, his غَلْصَمَة [here, likewise, app. meaning as expl. above: see the pass. part. n., below]. (K, TA.) غَلْصَمٌ: see the next paragraph.

الغَلْصَمَةُ [The epiglottis: and also, app. by extension of the primary signification, the larynx, or upper part of the windpipe:] the thing that rises up in the uppermost part of the throat, and is said to throw the meat and drink into the œsophagus, or gullet: (Zj, in his “ Khalk-el-Insán: ”) the piece of flesh [or cartilage] that is between the head and the neck: or the عُجْرَة [or projecting thing] that is upon the place where the uvula and gullet meet: (K:) or [by an extended application] the head of the حُلْقُوم [or windpipe], (S, Msb, K,) with its [ducts called] شَوَارِب [q. v. voce شَارِبٌ] and its حَرْقَدَة [app. meaning pomum Adami]; (K;) i. e. the projecting place [or part] in the حَلْق [here app. meaning, as it does in many cases, throat]: (S, Msb:) or the root, or base, of the tongue: (K:) or the place where the حُلْقُوم [or windpipe, i. e. the head thereof,] becomes in conjunction with the حَلْق [or fauces] when the eater swallows a mouthful and it descends from [over] the حُلْقُوم: (TA:) pl. غَلَاصِمُ. (Msb.) b2: Also (assumed tropical:) The chiefs, lords, nobles, or men of distinction: and the congregated or collective body [of a people], or the mass [thereof]; syn. الجَمَاعَةُ: (K:) pl. as above. (TA.) and [hence] one says, هُوَ فِى غَلْصَمَةٍ مِنْ قَوْمِهِ i. e. فِى

شَرَفٍ وَعَدَدٍ [meaning (assumed tropical:) He is among (such as are distinguished by) nobility and number, of his people], (ISk, K, TA,) [or] meaning, accord. to As, he is among the chief portion of his people, and the nobility thereof: (TA:) [and in the same sense ↓ غَلْصَم is used, without ة, but perhaps only by poetic license:] Abu-n-Nejm says, أَبِى لُجَيْمٌ وَاسْمُهُ مِلْءُ الفَمِ فِى غَلْصَمِ الهَامِ وَهَامِ غَلْصَمِ [(assumed tropical:) My father is, or was, Lujeym, and his fame (a tropical rendering) is what fills the mouth; one among the chief portion and the nobility of the headmen, and among headmen of a chief portion and of nobility]. (TA.) مُغَلْصَمٌ pass. part. n. of Q. 1. b2: مُغَلْصَمَاتٌ means Women having the necks bound. (K, TA.) A poet says, غَدَاةَ عَهِدْتُهُنَّ مُغَلْصَمَاتٍ

لَهُنَّ بِكُلِّ مَحْنِيَةٍ لَحِيمُ [In the morning when I met with them having their necks bound, (app. as captives,) they having in every bend of a valley or the like some one slain]. (TA.)

حق

1 حَقَّ, aor. ـِ (S, Msb, K, &c.) and حَقُّ, (IDrd, Msb, K,) [the latter irregular,] inf. n. حَقَّةٌ (K, TA) and حَقٌّ (IDrd, TA) and حُقُوقٌ, (TA,) i. q. صَارَ حَقًّا [i. e., accord. to the primary meaning of حَقٌّ, as explained below, on the authority of Er-Rághib, It was, or became, suitable to the requirements of wisdom, justice, right or rightness, truth, or reality or fact; or to the exigencies of the case]: (TA:) it was, or became, just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessitated, necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due: syn. وَجَبَ; (T, S, Msb, K, &c.;) and ثَبَتَ: (Msb, TA:) it was, or became, a manifest and an indubitable fact or event; as explained by IDrd in the JM; (TA;) it happened, betided, or befell, surely, without doubt or uncertainty. (K.) It is said in the Kur xxxvi. 6, لَقَدْ حَقَّ القَوْلُ عَلَى أَكْثَرِهِمْ, i. e. The saying, “ I will assuredly fill Hell with genii and men together,” [Kur xi. 120 and xxxii. 13,] (Bd,) or the sentence of punishment, (Jel,) hath become necessitated [as suitable to the requirements of justice, or as being just or right,] to take effect upon the greater number of them; syn. وَجَبَ, (Jel, TA,) and ثَبَتَ. (TA.) And this, namely, ثَبَتَ, is the meaning of the verb in the phrase, حَقَّ عَلَيْكَ القَضَآءُ [The sentence was, or, emphatically, is, necessitated as suitable to the requirements of justice to take effect upon thee; or it was, or is, necessary, just, or right, that the sentence should take effect upon thee]. (TA.) [In like manner,] one says, يَحِقُّ عَلَيْكَ أَنْ تَفْعَلَ كَذَا It is necessary for thee [as suitable to the requirements of wisdom or justice or the like], or incumbent on thee, or just or proper or right for thee, that thou shouldst do such a thing. (TA.) [Thus one says,] الحَقِيقَةُ مَا يَحِقُّ عَلَيْكَ

أَنْ تَحْمِيَهُ [The حقيقة is that which it is necessary for thee &c., or that which it behooveth thee, that thou shouldst defend it, or protect it]. (S, * K.) Accord. to Sh, the Arabs said, حَقَّ عَلَىَّ أَنْ

أَفْعَلَ ذٰلِكَ and حُقَّ: but accord. to Fr, when you say حَقَّ, you say عَلَيْكَ; and when you say حُقَّ, you say لَكَ. (TA.) [Accordingly] one says, حُقَّ لَكَ أَنْ تَفْعَلَ ذَا and حُقِقْتَ أَنْ تَفْعَلَهُ: both mean the same: (Ks, S, K:) [i. e., each has one, or the other, or both, of the meanings next following:] or the former means It was, or, emphatically, is, rendered حّقّ [or suitable to the requirements of wisdom or justice &c.] for thee, or necessary for thee, or incumbent on thee, or just or proper or right for thee, [or it behooved or behooves thee,] that thou shouldst do, or to do, this, or that: and [the latter, or] حُقِقْتَ بِأَنْ تَفْعَلَ, Thou wast, or, emphatically, art, rendered حَقِيق [or adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy,] that thou shouldst do, or to do, this, or that]: (A, TA:) and in like manner, حُقَّتْ signifies in the Kur lxxxiv. 2 and 5: (Bd, Jel: *) or حُقِقْتَ بِأَنْ تَفْعَلَ may mean thou wast, or art, known by the testimony of thy circumstances to be حَقِيق

&c. (A, TA.) And مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ [virtually] means the same as مَا حُقَّ لَكَ [best rendered in this case It did not behoove thee to do it]. (TA.) One says also, حَقَّ أَنْ تَفْعَلَ [It was, or, emphatically, is, necessary &c. that thou shouldst do or to do such a thing]: but they did not say, حَقَقْتَ أَنْ تَفْعَلَ. (Fr, TA.) b2: But حَقَّ عَلَىَّ أَنْ تَفْعَلَ كَذَا means Thy doing so distressed, or hath distressed, or afflicted, me; or, emphatically, distresses, or afflicts, me; like عَزَّ عَلَىَّ. (S and K and TA in art. عز.) And in like manner, حَقَّ أَنَّكَ ذَاهِبٌ [or حَقَّ مَا أَنَّكَ ذَاهِبٌ] means عَزَّ مَا أَنَّكَ ذَاهِبٌ [It is distressing to me that thou art going away]. (TA in art. عز.) And لَحَقَّ مَا is used in the same manner as لَعَزَّ مَا, q. v. (A and TA in art. عز.) You say also, حَقَّتِ الحَاجَةُ Want befell, or betided, or happened, and was severe, or distressing: (Msb, TA:) [which is said to be] from the phrase, حَقَّتِ القِيَامَةُ, aor. ـُ The resurrection included, or shall include, within its sphere [all] the created beings. (Msb.) A2: حَقَّتْ, aor. ـِ (K,) inf. n. حِقَّةٌ (S, * Msb, K,) and حِقٌّ, (K,) or, accord. to ISd, it should rather be حَقَاقَةٌ and حُقُوقَةٌ, because حِقَّةٌ is used as an epithet, [as will be seen below,] and the inf. n. in a case like this, by rule, should differ from the epithet, (TA,) She (a camel) became a حِقّ, or حِقَّة; i. e., entered the fourth year: (K:) and ↓ أَحَقَّ, inf. n. إِحْقَاقٌ, he (a camel) became a حِقّ: because, so they say, he is then fit to be laden: (Msb:) and ↓ احقّت she (a young camel) completed three years; (Aboo-Málik, K;) became a حِقَّة; (Ibn-'Abbád, K;) like حَقَّتْ. (TA.) You say, هُوَ حَقٌّ بَيِّنُ الحِقَّةِ [He is a حقّ, bearing evidence of being such]: (S:) and هِىَ حِقٌّ (K) and حِقَّةٌ (Msb, K) بَيِّنَةُ الحِقَّةِ [she is a حقّ or حقّة, bearing evidence &c.]: (Msb:) [a phrase] to which a parallel is scarcely known, (Msb,) or to which there is no parallel (K) except أَسَدٌ بَيِّنُ الأَسَدِ [a lion bearing evidence of being like a lion in boldness]. (TA.) b2: حِقٌّ [as inf. n. of حَقَّتْ] also signifies A she-camel's overpassing the days [corresponding to those] in which she was covered [in the preceding year]: (K:) or her completing [the time of] her pregnancy; as also ↓ اِسْتِحْقَاقٌ. (TA.) b3: And حَقَّتْ and ↓ احقّت and ↓ استحقّت She (a camel) became fat. (TA. [See also 8, last signification.]) A3: حَقَّهُ, (K,) aor. ـُ inf. n. حَقٌّ, (TA,) He, or it, rendered it [suitable to the requirements of wisdom, justice, rightness, truth, or reality or fact; or to the exigencies of the case; (see the first of the significations in this art.;) or] necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due; or just, proper, or right; syn. أَوْجَبَهُ; (K;) [whence حُقَّ لَكَ أَنْ تَفْعَلَ ذَا, explained above;] as also ↓ حقّقهُ (K) and ↓ احقّهُ; (S, K;) which last some explain by صَيَّرَهُ حَقًّا [meaning as above; or he rendered it true;] or صيّره حقًّا لَا شَكَّ فِيهِ [he rendered it true, so that there was no doubt respecting it]; as also حَقَّهُ, inf. n. حَقٌّ: and حَقَّهُ signifies also he established it so that it became true and undoubted in his estimation: (TA:) or حَقَّهُ signifies, (S, Msb,) or signifies also, (K,) he assured, or certified, himself of it; he ascertained it; he was, or became, sure, or certain, of it; (A 'Obeyd, S, Msb, * K; *) and so ↓ تحقّقه (A 'Obeyd, S, K) and ↓ احقّهُ: (S, Msb: *) or he pronounced it, or held or believed it, to be established as a necessary truth or fact; as also ↓ احقّهُ: and ↓ حقّقهُ has a similar, but intensive, signification: (Msb:) or ↓ احقّهُ signifies he established it as true; or he judged, or decided, it to be so: (TA: [contr. of أَبْطَلَهُ: see an ex., from the Kur viii., voce أَبْطَلَ:]) and ↓ حقّقهُ, inf. n. تَحْقِيقٌ, signifies صَدَّقَهُ [as meaning he verified it, or proved it to be true or veritable; or he found it to be true or veritable; both of which significations are of very frequent occurrence]; (S, K;) as also حَقَّهُ, inf. n. حَقٌّ: and accord. to IDrd, ↓ حقّقهُ signifies [also] صَدَّقَ قَائِلَهُ [he proved, or found, or pronounced, the sayer of it to be ture]: and حقّق is also said to signify he said, “This thing is the truth; ” like صَدَّقَ. (TA.) You say, حَقَقْتُ عَلَيْهِ القَضَآءَ, aor. ـُ inf. n. حَقٌّ, I necessitated the sentence [as suitable to the requirements of justice] to take effect upon him; or necessitated [as suitable &c.] the taking effect of the sentence upon him; syn. أَوْجَبْتُهُ; as also ↓ أَحْقَقْتُهُ, inf. n. إِحْقَاقٌ. (TA.) And ↓ أُحِقَّ عَلَيْكَ القَضَآءُ The sentence was, or, emphatically, is, necessitated [as suitable to the requirements of justice] to take effect upon thee; syn. أُثْبِتَ. (TA.) And حَقَقْتُ حَذَرَهُ, (S, K,) or حِذْرَهُ, (so in one copy of the S,) aor. and inf. n. as above, (S,) [I rendered his caution, or fear, necessary; or justified it; meaning] I did that of which he was cautious, or that which he feared; (S, K;) as also حذره ↓ أَحْقَقْتُ: (S:) or, accord. to Az, the latter only is right. (TA.) And حَقَقْتُ ظَنَّهُ; (Ks, TA;) and ↓ حَقَّقْتُهُ, (Ks, S, TA,) inf. n. تَحْقِيقٌ: (S:) both signify the same; (Ks, TA;) i. e. صَدَّقْتُ; (S;) which means I found his opinion to be true; (Ksh and Bd and Jel, in xxxiv. 19;) or proved it to be true: (Ksh, ibid.:) and so قَوْلَهُ his saying: (S:) and تَحْقِيقٌ signifies [also] the strengthening, or confirming, a saying; or making it strong, or firm. (KL.) And أَنَا

أَحَقُّ لَكُمْ هٰذَا الخَبَرَ I will know, or ascertain, the truth, or real nature, of this piece of news or information, for you. (TA.) And أَظُنُّهُ وَ لَا

أَحُقُّهُ [I think it, but I do not know the truth of it, or am not certain of it]. (T in art. إِيَّا; &c.) And حَقَقْتُ العُقْدَةَ, [written in the TA without any syll. signs, so that it may be either thus or ↓ حَقَّقْتُهُ; but it is most probably the former, as the quasi-pass. is not تحقّقت, but انحقّت: it signifies lit. I made the knot right, or sure; meaning] (tropical:) I tied, or made fast, or tightened, the knot; (Ibn-'Abbád, TA;) or I tied, or tightened, firmly the knot. (A, TA.) b2: [He, or it, rendered him حَقِيق, i. e. adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, or worthy, to do a thing &c.; whence حُقِقْتَ أَنْ تَفْعَلَهُ, or بِأَنْ تَفْعَلَ, explained above. b3: It was necessary for him, or incumbent on him, or just or proper or right for him, or it behooved him, to do a thing &c.; whence مَا كَانَ يَحُقُّكَ أَنْ تَفْعَلَهُ, explained above.] b4: Also, (S, K,) aor. ـُ (K,) inf. n. حَقٌّ, (TA,) He overcame him in disputing, or contending, for a right, or due; (S, K, * TA;) and so ↓ احقّهُ, (K,) inf. n. إِحْقَاقٌ, mentioned by Az on the authority of Ks, but, he adds, disallowed by A 'Obeyd. (TA.) See 3. b5: Also He (a man) came to him, namely, another man; (A 'Obeyd, S, K;) and so ↓ احقّهُ. (A 'Obeyd, S.) [Hence, app.,] حَقَّتْنِى الشَّمْسُ The sun reached me. (TA.) And لَا يحقُّ مَا فِى هٰذَا الوِعَآءِ رِطْلًا [app. يَحُقُّ] What is in this receptacle [does not reach, or amount, to a pound; i. e.,] does not weigh a pound. (TA.) A4: حَقَّ الطَّرِيقَ, (K,) aor. ـُ (TA,) inf. n. حَقٌّ, (TK,) He went upon the حَاقّ of the road; (K;) i. e. the middle of it: the doing of which is forbidden, in a trad., to women. (TA.) And حَقَّ فُلَانًا, (K,) aor. and inf. n. as above, (TA,) He beat, or struck, such a one in, or upon, the حاقّ of his head; (K;) i. e. the middle of it: (TA:) or in, or upon, the حُقّ of his كَتِف; i. e. the small hollow upon the head of his shoulder-blade: (K:) or, as some say, the head of the upper arm, in which is the وَابِلَة. (TA.) 2 حقّقهُ, inf. n. تَحْقِيقٌ: see حَقَّهُ, above, in six places. [Hence تَحْقِيقُ الهَمْزَةِ The uttering of the hemzeh with its ture, or proper, sound; opposed to تَخْفِيفُهَا. Hence also] صَبَغْتُ الثَّوْبَ صَبْغًا تَحْقِيقًا I dyed the garment, or piece of cloth, with a saturating dyeing. (TA.) And تَحْقِيقٌ signifies also The weaving a garment, or piece of cloth, strongly, or firmly. (KL.) A2: حقّق فِى أَمْرِهِ He was serious, or in earnest, in his affair; contr. of هَزَلَ. (L in art. جد.) 3 حاقّهُ, (S, K,) inf. n. حِقَاقٌ and مُحَاقَّةٌ, (TA,) He disputed, litigated, or contended, with him, (S, K,) each of them laying claim to a right, or due: (S, TA:) the verb is mostly used in the third person. (TA.) You say, حَاقَّنِى وَ لَمْ يُحَاقَّنِى

فِيهِ أَحَدٌ [He disputed, &c., with me, and no one had disputed, &c., with me respecting it]. (TA.) [But] you say also, ↓ حَاقَقْتُهُ فَحَقَقْتُهُ I disputed, litigated, or contended, with him for a right, or due, and I overcame him in doing so. (TA.) And إِنَّهُ لَنَزِقُ الحِقَاقِ (tropical:) Verily he is one who disputes, or litigates, or contends, respecting small things. (S, K, TA.) And مَا لَهُ فِيهِ حَقٌّ وَ لَا حِقَاقٌ, i. e. [He has no right, or due, to exact, in respect of him, or it, nor any cause of] disputing, or litigating, or contending. (S.) And it is said respecting women, (K,) in a trad. of 'Alee, (TA,) إِذَا بَلَغْنَ نَصَّ الحِقَاقِ فَالعَصَبَةُ أَوْلَى, or الحَقَائِقِ: (K:) accord. to some, الحقاق here means the same as المُحَاقَّة: accord. to others, it properly signifies the camels thus called: and so الحقائق; this [likewise] being a pl. of ↓ حِقَّةٌ; or it is pl. of ↓ حَقِيقَةٌ. (TA. [See art. نص; in which this trad. is more fully, but somewhat differently, cited; and fully explained.]) A2: [Also, app., He acted seriously, or in earnest, with him in an affair: see 3 in art. جد: and see also 2 above, last signification.]4 احقّ, [inf. n. إِحْقَاقٌ,] He spoke truth; said what was true: [very common in this sense; contr. of أَبْطَلَ:] or he revealed, or manifested, or showed, a truth, or a right or due: or he laid claim to a right, (or to a thing, TA) and it was, or became, due to him. (Msb.) A2: See also حَقَّ, as an intrans. verb, in three places; relating to camels. b2: احقّ القَوْمُ The people's cattle became fat. (TA.) And احقّ القَوْمُ مِنَ الرَّبِيعِ The people's cattle became fat by means of the [herbage called] ربيع. (AHn, * ISd, TA.) A3: As a trans. verb: see حَقَّهُ, in nine places. You say also, أَحْقَقْتُ الأَمْرَ, inf. n. as above, (tropical:) I did, performed, or executed, the affair in a firm, solid, sound, or good, manner; or put it into a firm, solid, sound, or good, state. (TA.) b2: رَمَى فَأَحَقَّ الرَّمِيَّةَ (tropical:) He cast, or shot, and killed on the spot the animal at which he cast, or shot. (Ibn-'Abbád, Z, K, * TA.) b3: أَحَقَّتْ إِبِلُنَا رَبِيعًا and ↓ استحقّت ربيعا (assumed tropical:) Our camels found [herbage such as is termed] ربيع full-grown, and pastured upon it. (TA.) 5 تحقّق [It was, or became, or proved to be, a truth, a reality, or a fact.] [Hence,] تحقّق عِنْدَهُ الخَبَرُ The information was, or proved, true, right, correct, or valid, in his estimation. (S, K. *) A2: تحقّقهُ: see حَقَّهُ.6 تَحَاقٌّ is syn. with تَخَاصُمٌ; and ↓ اِحْتِقَاقٌ, with اِخْتِصَامٌ; [The disputing, litigating, or contending, together;] (S, K;) [for] تَخَاصَمُوا and اِخْتَصَمُوا signify the same; (K in art. خصم;) [or rather] the meaning of [تحاقّ and] ↓ احتقاق is [the disputing, &c., together for a right, or due;] each one's, or every one's, saying, “The right is mine,” and “ with me; ” or demanding his right, or due. (TA.) One says, تَحَاقٌّوا [They disputed, &c., together for a right, or due]. (TK.) And ↓ اِحْتَقَّا They two disputed, &c., (K, TA,) each of them demanding his right, or due. (TA.) And فُلَانٌ وَ فُلَانٌ ↓ احتقّ [Such a one and such a one disputed, &c., together for a right, or due]. (S.) One does not say of a single person [تحاقّ nor] ↓ احتقّ; like as one does not say of one only [تخاصم nor] اختصم. (S.) 7 اِنْحَقَّتِ العُقْدَةُ (tropical:) The knot became tied, or made fast, or tightened. (Ibn-' Abbád, K, TA.) 8 إِحْتَقَ3َ see 6, throughout.

A2: اِحْتَقَّتْ بِهِ الطَّعْنَةُ (assumed tropical:) The thrust, or piercing, killed him: (AA, K:) or (tropical:) went right, or directly, into him: (As, TA:) or (assumed tropical:) penetrated into his belly, or inside: (L, TA:) or hit, or struck, the socket, or turning-place, of his hip, which is termed its حُقّ. (K, * TA.) One says, رَمَى فُلَانٌ الصَّيْدَ فَاحْتَقَّ بَعْضًا وَ شَرَّمَ بَعْضًا (assumed tropical:) Such a one shot, or cast, at the objects of the chase, and killed some, and wounded some so that they escaped: (S:) or pierced into the bellies, or insides, of some, and wounded the skin of some without so piercing. (L.) A3: احتقّهُ إِلَى كَذَا He kept him, or held him, back, or retarded him, [until such a time, or such an event,] and straitened him. (TA.) A4: احتقّ الفَرَسُ The horse became lean, or light of flesh; or slender, and lean; or lean, and lank in the belly. (S, K, TA.) b2: and احتقّ المَالُ The cattle became fat: (K: [see also the last meaning of 1 as an intrans. verb:]) but in the A and O and L, احتقّ القَوْمُ the people's cattle became fat, and their fatness ended, or attained the extreme point. (TA.) 10 استحقّهُ He demanded it as his right, or due. (TA.) [And hence,] He had a right, or just title or claim, to it; he was, or became, entitled to it; he deserved it, or merited it; syn. اِسْتَوْجَبَهُ: (S, Msb, K:) or these two verbs are nearly the same; (TA;) [the former meaning he was, or became, adapted, disposed, apt, meet, suited, suitable, fitted, fit, competent, or proper, for it; which is the most proper meaning of the phrase صَارَ حَقِيقًا بِهِ, as well as of the verb استحقّ; but this verb has also the former of these two meanings.] When a man purchases a house, and another lays claim to it, and establishes a just evidence of his claim, and the judge decides for him according to his evidence, one says of him, قَدِ اسْتَحَقَّهَا عَلَى المُشْتَرِى [He has a right to it in preference to the purchaser]; meaning that he is to possess it in preference to the purchaser. (TA.) And of a camel such as is termed حِقّ one says, استحقّ أَنْ يُرْكَبَ [He was, or has become, fit to be ridden], (K,) and أَنْ يُحْمَلَ عَلَيْهِ [to be laden]: (S, Msb:) and استحقّ الضِّرَابَ [He was, or has become, fit for covering]. (L, K.) b2: [Hence, It (an action, and anything,) deserved it, merited it, or required it.] And استحقّ إِثْمًا He did what necessitated sin; (Ksh and Bd and Jel in v. 106;) [was guilty of a sin;] and deserved its being said of him that he was a sinner; (Ksh ibid.;) i. q. اِسْتَوْجَبَهُ. (TA.) And استحقّوا They committed sins for which he who should punish them would be excusable, because they deserved punishment; like أَوْجَبُوا, and أَعْذَرُوا, and اِسْتَلَاطُوا. (IAar, TA in art. لوط.) b3: استحقّت

إِبِلُنَا رَبِيعًا: see 4, last sentence. b4: استحقّت النَّاقَةُ لَقَاحًا The she-camel conceived, or became pregnant; and استحقّ لَقَاحُهَا [signifies the same]. (TA.) b5: See also 1, as an intrans. verb, last two sentences. R. Q. 1 حَقْحَقَ, inf. n. حَقْحَقَةٌ, He went the pace, or in the manner, termed حَقْحَقَةٌ; (TA;) which means a pace, or manner of going, in which the beast is made to exert himself to the very utmost, and which is the most fatiguing to the ظَهْر [meaning the camel that is ridden, or the beast that carries one]: (S, Mgh, K:) or a journeying in the beginning, or first part, of the night; (Lth, S, K;) which is forbidden: (Lth, S, TA:) or, as some say, the fatiguing a while, and abstaining a while: (Lth, TA:) but Az says that Lth is not correct in either of his explanations of this word: (TA:) or an obstinate persisting in journeying: or an obstinate persisting in journeying until the camel that one is riding perishes or breaks down: (K:) or, accord. to Az, the correct meaning, confirmed by what the Arabs said, is the making the camel to go on, and urging him to that which fatigues him, and that which is beyond his power, until he breaks down with his rider: or, accord. to IAar, the jading of the weak [beast] by hard journeying. (TA.) It is related in a trad., that Mutarrif Ibn-Esh-Shikhkheer said to his son, when he took extraordinary pains in religious exercises, (S, TA,) and was immoderate therein, (TA,) خَيْرُ الأُمُورِ أَوْسَاطُهَا وَ الحَسَنَةُ بَيْنَ الشَّيْئَيْنِ وَ شَرُّ السَّيْرِ [The best of affairs, or actions, or cases, are such of them as are between two extremes; and the good action is between the two things; and the worst kind of journeying is that in which the beast is made to exert himself to the very utmost, &c.]: (S, TA:) meaning, pursue thou the middle course in religious exercises, and burden not thyself, lest thou become disgusted; for the best of works is that which is continued, though it be small. (TA.) حَقٌّ contr. of بَاطِلٌ [used as a subst. and as an epithet or act. part. n.]: (S, Msb, K:) or, as an inf. n. [and used as a simple subst.], contr. of بُطْلَانٌ; and as an act. part. n., and a simple epithet, contr. of بَاطِلٌ. (Kull.) [As a subst.,] its primary signification is Suitableness to the requirements of wisdom, justice, right, or rightness, truth, reality, or fact; or to the exigencies of the case; as the suitableness of the foot of a door in respect of its socket, for turning round rightly: (Er-Rághib, TA:) [and particularly] the suitableness of a judgment, and of what involves, or implies, a judgment, [i. e., of a saying, and a religion, and a persuasion, or the like, (as will be shown by one of the explanations of its meanings as an epithet,)] to reality or fact; and the suitableness of reality or fact to a judgment: (Kull:) [the state, or quality, or property, of being just, proper, right, correct, or true; justness, propriety, rightness, correctness, or truth; reality, or fact; the state, &c., of being established, or confirmed, as a truth or fact; of being necessary, requisite, or unavoidable; of being binding, obligatory, incumbent, or due: (as shown above: see 1, first sentence:)] and existence in relation to substances, absolutely: and everlasting existence [in relation to God]: (Kull:) pl. حُقُوقٌ and حِقَاقٌ: it has no pl. of pauc. (TA.) As an act. part. n. and a simple epithet, it is applied to a judgment [as meaning] suitable to reality or fact; and to a saying, and a religion, and a persuasion, considered as involving, or implying, such a judgment: (Kull:) to that which is suitable to the requirements of wisdom, justice, right, or rightness; as when one says that every act of God is حَقّ: to a belief, in a thing, suitable to the reality of the case; as when one says that belief in the resurrection is حَقّ: and to an action, and a saying, accordant to what is requisite or obligatory, in quality and measure and time; as when one says that the action of another is حَقّ, and that his saying is حَقّ: (Er-Rághib, TA:) [thus it signifies just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessary, requisite, or unavoidable: and binding, obligatory, incumbent, or due:] also the necessarily-existing by his own essence [applied to God; as an epithet of Whom it has other meanings assigned to it by some, as will be seen below]: and anything existing, of an objective kind: (Kull:) existing as an established fact, or truth, (K, TA,) so as to be undeniable. (TA.) In the saying, هٰذَا عَبْدُ اللّٰهِ الحَقَّ لَا البَاطِلَ [This is 'Abd-Allah, truly; not falsely], the article ال is prefixed as it is in the phrase, أَرْسَلَهَا العِرَاكَ; but sometimes it is dropped, so that one says حَقًّا لَا بَاطِلًا. (Sb, TA.) And in the phrase, لَحَقُّ لَا آتِيكَ, a form of oath, the nom. case is used without tenween; but when the ل is dropped, one says, حَقًّا لَا آتِيكَ: (S, TA:) [the latter means Truly I will not come to thee: the former seems to be best explained by what here follows:] accord. to the A, لَحَقُّ لَا أَفْعَلُ is originally لَحَقُّ اللّٰهِ لَا أَفْعَلُ [The truth, or existence, of God is that by which I swear, I will not do such a thing]; the affixed noun [اللّٰه] being suppressed, and meant to be understood. (TA.) الحَقُّ بِيَدِى [The right is mine] and الحَقُّ مَعِى

[The right is with me and الحَقُّ عَلَيْكَ The right is against thee, which last is often used as meaning thou art in fault, or in the wrong,] are said by one disputing, or contending, for a thing. (TA.) [And in like manner one says الحَقُّ بِيَدِكَ and مَعَكَ as meaning Thou art in the right, and الحَقُّ عَلَىَّ as meaning I am in the wrong.] One says also, كَانَ ذٰلِكَ عِنْدَ حَقِّ لَقَاحِهَا, and لَقَاحِهَا ↓ حِقِّ (tropical:) That was on the occasion of the establishment of the fact of her conception, or pregnancy. (S, A, K, * TA.) And هٰذَا العَالِمُ حَقَّ العَالِمِ, [like هٰذَا العَالِمُ جِدَّ العَالِمِ,] This is the learned man, the extremely learned man. (Sb, TA.) And حَقُّ عَلِيمٍ meansVery [or extremely] knowing. (Ham p. 139.) [Respecting the expressions الحَقُّ اليَقِينُ and حَقُّ اليَقِينِ, see art. يقن.] b2: [From the primary and general signification, explained in the first sentence of this paragraph, are deduced several particular meanings here following.] b3: Equity, or justice. (K.) b4: [The right mode, or manner, of acting or being.] b5: Veracity (K) in discourse. (TA.) b6: Prudence. (K, TA.) b7: [A right, or due, of any kind: a just claim: a desert, or thing deserved: anything that is owed; as a fee, hire, or pay, and a price: a duty; an obligation:] the sing. of حُقُوقٌ. (S, K.) [You say, هٰذَا حَقِّى

This is my right, or due, &c. And هٰذَا حَقٌّ لِى

This is a right, or due, belonging to me; or a thing due, or owed, to me: or this is a duty to me. And هٰذَا حَقٌّ عَلَىَّ This is a right, or due, the rendering of which is binding, obligatory, or incumbent, on me: or this is my duty. and hence, حَقُّ الطَّرِيقِ The duty that relates to the road: see art. طرق.] ↓ حَقَّةٌ is a more particular, or peculiar, or special, term. (S, K.) You say, ↓ هٰذِهِ حَقَّتِى [This is my particular, or peculiar, or special, right or due &c.: but it is explained as] meaning حَقِّى. (S.) And ↓ هٰذِهِ حِقَّتِى This is my just, or necessary, or incumbent, right or due &c. (K.) b8: A share, or portion; as in the saying, أَعْطِ كُلَّ ذِى حَقٍّ حَقَّهُ Give thou to every one to whom belongs a share, or portion, his share, or portion, that is appointed, or assigned, to him. (TA.) b9: Property: a possession. (K.) b10: [An appertenance. Hence the pl.] حُقُوقٌ signifies The مَرَافِق [or appertenances, or conveniences, such as the privy and the kitchen and the like,] of a house. (Msb, TA.) b11: [A necessary, or requisite, thing.]

b12: A thing, or an event, that is decreed, or destined. (K, TA.) It is said to have this meaning in the Kur [xv. 8], in the words, مَا نُنَزِّلُ المَلَائِكَةَ

إِلَّا بِالحَقِّ [We send not down the angels save with that which is decreed, or destined]: (TA:) or, as some say, it means here revelation: (Ksh, Bd:) or punishment. (Ksh, Bd, Jel.) b13: [And hence,] Death. (K.) So accord. to some in the Kur [1. 18], where it is said, وَ جَآءَتْ سَكْرَةُ المَوْتِ بِالحَقِّ [And the confusion of the intellect by reason of the agony of death shall come with death: but other and obvious meanings are assigned to it in this instance]. (TA.) b14: [As an epithet,] الحَقُّ is one of the names of God: or one of the epithets applied to Him: (K:) meaning the Really-existing; whose existence and divinity are proved to be true: (IAth, TA:) or the Creator according to the requirements of wisdom, justice, right, or rightness. (Er-Rághib, TA.) b15: It is also applied to The Kur-án. (K.) b16: And to [The religion of] El-Islám. (K.) A2: See also حَقِيقٌ, in two places.

A3: And see حَاقٌّ, in two places.

حُقٌّ: see حُقَّةٌ. b2: Also The breast, or mamma, of an old woman. (TA.) b3: A tuber of a truffle. (TA.) b4: The small hollow upon the head of the shoulder-blade: (K:) or, as some say, the حُقّ of the shoulder-blade is the head of the upper arm, in which is the وَابِلَة: (TA:) or this latter is another signification of حُقّ. (K.) b5: The head, (K,) or lower part of the head, (TA,) of the hip, in which is the thigh-bone; (K, TA;) the socket, or turning-place, of the hip. (TA.) b6: The socket, or turning-place, of the foot of a door. (TA.) You say, لَقِيتُهُ عِنْدَ حُقِّ بَابِ المَسْجِدِ, meaning I met him, or found him, near to the mosque: and المَسْجِدِ ↓ لَقِيتُهُ مِنْ حَاقِّ [app. means the same]. (TA.) b7: See also حَاقٌّ, in two places. b8: Also The web of a spider. (Az, K.) حِقٌّ A camel three years old, (S, Mgh,) that has entered the fourth year: (S, Mgh, Msb:) or a camel entering the fourth year: (K:) so called because fit to be laden (S, Msb) and made use of; (S;) or because fit to be ridden; or because fit for covering: (K:) the female is termed ↓ حِقَّةٌ, (S, Mgh, Msb, K,) and حِقٌّ also: (S, K:) the pl. (of حِقٌّ, Msb) is حِقَاقٌ (S, Mgh, Msb, K) and (of حِقَّةٌ, Msb) حِقَقٌ, (Msb, K,) and the pl. pl., (K,) i. e. pl. of حِقَاقٌ, (S,) is حُقُقٌ, (S, K,) and sometimes حَقَائِقُ, (S, TA,) or this is a pl. of حِقَّةٌ. (TA: see 3.) Or [so in the K, but it should rather be “ and,”] حِقٌّ signifies A she-camel whose teeth have fallen out by reason of extreme age. (K.) b2: One says, رَأَيْتَهَا وَ هِىَ حِقَّةٌ as meaning (assumed tropical:) [I saw her when she was] like a she-camel termed حقّة in bigness. (TA.) b3: And [the pl.] حِقَاقٌ is applied to The young ones of trees: (TA:) and particularly of the [species of mimosa termed]

عُرْفُط: (K, TA:) as being likened to the camels termed حقاق. (TA.) A2: Also (tropical:) The time of year in which a she-camel was covered in the preceding year; (S, TA;) and so ↓ حِقَّةٌ: (TA:) or the usual period of her gestation. (L in art. نضج.) You say, أَتَتِ النَّاقَةُ عَلَى حِقِّهَا (tropical:) The she-camel arrived at the time of year in which she had been covered in the preceding year: (S, TA:) and ↓ اتت على حِقَّتِهَا signifies the same; or she completed her period of gestation, and overpassed by some days the time of year in which she had been covered in the preceding year, to complete the formation of the fœtus. (TA.) And جَازَتِ الحِقَّ She (a camel) overpassed the year without bringing forth. (As, S.) [See also the last sentence but one in the explanations of 1 as an intrans. verb.] b2: كَانَ ذٰلِكَ عِنْدَ حِقِّ لَقَاحِهَا: see حَقٌّ حَقَّةٌ: see حَقٌّ, in two places: b2: and حَقِيقَةٌ, also in two places: b3: and حَاقَّةٌ.

حُقَّةٌ A receptacle of wood, (K, TA,) or of ivory, or of some other material proper to be cut, or shaped out; (TA;) a receptacle for perfume; (Har p. 518;) [generally a small round box, used for unguents and perfumes &c.; and applied also to a small cocoa-nut used as a box for snuff &c.;] a thing well known: (S:) [also a receptacle for wine: (see تَأْمُورٌ, in art. امر:)] pl. ↓ حُقٌّ, [or rather this is a coll. gen. n., as is indicated in the TA, and it is now used as a sing., like حُقَّةٌ,] and حُقَقٌ, (S, K,) which latter is pl. of حُقَّةٌ, (ISd, TA,) and حِقَاقٌ (S, K) and حُقُوقٌ and [of pauc.] أَحْقَاقٌ, (K,) which three are pls. of حُقٌّ. (TA.) b2: And (tropical:) A woman; (K, TA;) as being likened thereto. (TA.) A2: See also حَاقَّةٌ.

حِقَّةٌ: see هٰذِهِ حِقَّتِى, voce حَقٌّ.

A2: See also حِقٌّ, in three places.

حَقَقٌ, in a horse, The quality of not sweating: (S, * K:) which is a fault. (TA.) b2: And, in a horse also, The putting down the hind hoof in the place [that has just before been that] of the fore hoof: (S, * K:) which is also a fault. (K.) [See أَحَقُّ.]

حُقُقٌ [app. pl. of the act. part. n. حَاقٌّ, like بُزُلٌ pl. of بَازِلٌ, &c.,] Persons who have recently known, or been acquainted with, events, or affairs, good and evil. (TA.) b2: And Persons establishing a claim or claims. (TA.) حَقِيقٌ Adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy; syn. خَلِيقٌ, (Sh, S, Mgh, Msb, K,) and جَدِيرٌ; (K;) as also ↓ حَقٌّ, (Ibn- 'Abbád, K,) and [some say] ↓ مَحْقُوقٌ: (Sh, S, Mgh, K:) حَقِيقٌ is said to be of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; but accord. to the A, it is not so, because its fem. is with ة; but is from the supposed verb حَقُقَ, and is like خَلِيقٌ from خَلُقَ, and جَدِيرٌ from جَدُرَ: and ↓ مَحْقُوقٌ signifies [properly] rendered adapted &c.: (TA:) the pl. of حقيق is أَحِقَّآءُ; and that of ↓ محقوق is مَحْقُوقُونَ. (S.) You say, هُوَ حَقِيقٌ بِهِ (Sh, S, Msb, K) and به ↓ مَحْقُوقٌ (Sh, S, K) and به ↓ حَقٌّ (Ibn-'Abbád, K) [He is adapted, &c., for it; or worthy of it]. And to a woman, أَنْتَ حَقِيقَةٌ بِكَذَا (A, TA) and حَقِيقَةٌ لِذٰلِكَ and لِذٰلِكَ ↓ مَحْقُوقَةٌ [Thou art adapted, &c., for such a thing and for that thing; or worthy of it]. (TA.) And أَنْتَ حَقِيقٌ بِأَنْ تَفْعَلَ (A, Mgh) and ↓ مَحْقُوقٌ (A) [Thou art adapted, &c., for thy doing such a thing; or worthy of doing it]. And هُوَ حَقِيقٌ أَنْ يَفْعَلَ كَذَا [He is adapted, &c., for his doing such a thing; or worthy to do it]; (S;) in which case, ان is for بِأَنْ. (Mgh.) [And حَقِيقٌ بِكَذَا also signifies Having a right, or just title or claim, to such a thing; entitled to such a thing.] It is said in the Kur [vii. 103], حَقِيقٌ عَلَى أَنْ لَا أَقْولَ عَلَى

اللّٰهِ إِلَّا الحَقَّ, meaning I am disposed [not] to say [of God aught save] the truth: or, as some say, I am vehemently desirous [that I should not say &c.]; for, accord. to Aboo-'Alee, أَنَا حَقِيقٌ عَلَى

كَذَا means I am vehemently desirous of such a thing: but one reading, that of Náfi', is حَقِيقٌ عَلَىَّ أَنْ لَا أَقُولَ, It is binding, or obligatory, or incumbent, on me [that I should not say]. (TA.) حَقِيقَةٌ The essence of a thing as meaning that by being which a thing is what it is; [or that in being which a thing consists;] as when we say that a rational animal is the حقيقة of a human being: (KT:) or that by being which a thing is what it is, considered with regard to its reality, is termed حَقِيقَةٌ: considered with regard to its individuality, هُوِيَّةٌ: and without regard thereto, مَاهِيَّةٌ: (KT, TA:) the ultimate and radical constituent of a thing. (Msb, TA.) b2: [Also The essence of a thing as meaning the property or quality, or the aggregate of properties or qualities, whereby a thing is what it is; the essential property or quality, or the aggregate of the essential properties or qualities, of a thing; that which constitutes the particular and distinguishing nature of a thing or of a genus or species; i. q. ذَاتِيَّةٌ: and] the truth, reality, or true or real nature or state [or circumstances or facts, the very nature, and the gist, and the pith, marrow, or most essential part], of a case, or an affair: pl. حَقَائِقُ: see 3. (TA.) One says, بَلَغَ حَقِيقَةَ الأَمْرِ He arrived at [the knowledge of] the truth, reality, or true or real nature or state [&c.], of the case, or affair. (TA.) and ↓ الحَقَّةُ signifies حَقِيقَةُ الأَمْرِ; (S, K;) as also ↓ الحَاقَّةُ. (TA.) Hence the saying, لَمَّا عَرَفَ مِنِّى هَرَبَ ↓ الحَقَّةَ [When he knew the truth, reality, or true or real nature or state &c., of the case, or affair, from me, he fled]. (S, TA.) And مِنِّى هَرَبَ ↓ لَمَّا رَأَى الحَاقَّةَ [When he saw the truth, &c.]. (TA.) [حَقِيقَةً is often used as meaning In truth, or truly; in reality, or really; and in fact.] You say also, عَرَفْتُهُ حَقِيقَةَ المَعْرِفَةِ [I knew it with reality of knowledge]. (Msb in art. كنه.) And حَقِيقَةُ الإِيمَانِ means Genuine belief or faith; reality of belief or faith. (TA.) [And you say, هٰذَا شَىْءٌ لَا حَقِيقَةَ لَهُ This is a thing having no reality.]

A2: [Also A word, or phrase, used in its proper or original, or in a proper or an original, sense;] that which is constantly used according to its original application; or a name for that whereby is meant what it was [originally] applied to denote; (TA;) contr. of مَجَازٌ: (S, K:) of the measure فَعِيلَةٌ in the sense of the measure فَاعِلَةٌ, from حَقَّ الشَّىْءُ signifying ثَبَتَ: the ة is affixed for the conversion of the word from an epithet to a subst.: (TA:) [pl. as above]. [It is also called حَقِيقَةٌ لُغَوِيَّةٌ, and حَقِيقَةٌ لُغَةً; to distinguish it from what is termed حَقِيقَةٌ عُرْفِيَّةٌ, and حَقِيقَةٌ عُرْفًا, which is A word, or phrase, so much used in a particular tropical sense as to be, in that sense, conventionally regarded as proper; as, for instance, عَدْلٌ in the sense of “ just; ” it being properly an inf. n.] A مَجَاز, when much used, becomes what is termed حَقِيقَةٌ عُرْفًا. (Mz 24th نوع.) [حَقِيقَةٌ means also A proper (opposed to a tropical) signification.]

A3: الحَقِيقَةُ also signifies (tropical:) That which, or those whom, it is necessary for one, or it behooveth one, to defend, or protect, (S, L, K, TA,) of the people of one's house, (L,) or such as the wife, and the female neighbour, and property, &c.: (Ham p. 181:) pl. as above. (L.) You say, فُلَانٌ حَامِى الحَقِيقَةِ (tropical:) [Such a one is the defender, or protector, of that which, or those whom, it is necessary, &c., to defend, or protect]. (S, TA.) [See also ذِمَارٌ. And see an ex. of this signification, or of the next, in a verse cited in p. 288.] b2: Also (assumed tropical:) The banner, or standard: (S, K, and Ham ubi suprà:) this being included in the preceding meaning. (Ham.) b3: And (assumed tropical:) That which is sacred, or inviolable; that which one is under an obligation to respect, or honour. (TA.) حَقِيقَىٌّ rel. n. of حَقِيقَةٌ, Essential, &c.]

حَقَّانِىٌّ [Of, or relating to, الحَقّ as meaning justness, propriety, rightness, correctness, or truth; &c.: and hence just, proper, &c.; like حَقٌّ when used as an epithet: and of, or relating to, الحَقّ as meaning God:] a rel. n. from الحَقُّ, like رَبَّانِىٌّ from الرَّبُّ. (TA.) قَرَبٌ حَقْحَاقٌ [A night-journey to water] made with labour or exertion or haste; (K;) as also هَقْهَاقٌ and قَهْقَاهٌ; and so ↓ مُحَقْحِقٌ. (TA.) [See R. Q. 1.]

حَاقٌّ i. q. صَادِقٌ [as used in the phrase صَادِقُ الحَلَاوَةِ and صَادِقُ الحَمْلَةِ, &c.: see art. صدق]: so in the phrase حَاقٌّ الجُوعِ [Vehement hunger]: (K:) occurring in a trad. of Aboo-Bekr: but accord. to one reading, it is حَاقُ الجُوعِ, without teshdeed to the ق, from حَاقَ بِهِ البَلَآءُ, inf. n. حَيْقٌ and حَاقٌ, “trial, or trouble, beset him; ” and means the besetting of hunger: or it may mean حَائِقُ الجُوعِ [besetting hunger]. (TA.) One says also, رَجُلٌ حَاقُّ الرَّجُلِ and الرَّجُلِ ↓ حَاقَّةُ A man perfect in manliness: and حَاقُّ الشُّجَاعِ and ↓ حَاقَّةُ الشُّجَاعِ perfect in courage. (K, * TA.) And Az relates that he heard an Arab of the desert say, of a mark of mange, or scab, that appeared upon a camel, هٰذَا حَاقُّ صُمَادِحِ الجَرَبِ [This is a most sure, or a truth-telling, evidence of genuine mange, or scab]. (TA.) A2: Also The middle of the head; (S, K;) as also ↓ حَقٌّ: (K:) and of the back of the neck; as also ↓ حُقٌّ: (TA: [thus the latter is there written, in this instance, with damm:]) and of the eye: (TA:) and of a road: (K, * TA:) and of winter. (S.) One says, سَقَطَ عَلَى حَاقِّ رَأْسِهِ (S, K) and رأسه ↓ حَقِّ (K) He fell upon the middle of his head: (S, K:) and على حَاقِّ القَفَا and القفا ↓ حُقِّ upon the middle of the back of the neck. (TA.) And أَصَابَ حَاقَّ عَيْنِهِ He, or it, hit the middle of his eye. (TA.) And رَكِبَ حَاقَّ الطَّرِيقِ He went upon the middle of the road. (K, * TA.) And جِئْتُهُ فِى حَاقِّ الشِّتَآءِ I came to him in the middle of winter. (S.) And لَقِيتُهُ مِنْ حَاقِّ المَسْجِدِ: see حُقٌّ. b2: هُوَ فِى حَاقٍّ مِنْ كَذَا He is in straitness by reason of such a thing. (TA.) حَاقَّةٌ: see حَقِيقَةٌ, in two places. [In the sense in which it is there explained, its pl. is حَوَاقُّ; and so in other senses; agreeably with analogy: see the second of the sentences here following.]

b2: Also A severe calamity or affliction, the happening of which is fixed, or established; and so ↓ حَقَّةٌ; (K;) which signifies also, [according to another explanation,] like ↓ حُقَّةٌ, [simply,] a calamity; or a great, formidable, terrible, or momentous, thing, or event: (Az, K:) and حَاجَةٌ حَاقَّةٌ a want that befalls, or happens, and is severe, or distressing. (Msb.) b3: And الحَاقَّةُ [in the Kur lxix. 1 and 2] means The resurrection: (S, Msb, K:) because in it shall be [manifest] the true natures (حَوَاقّ) of things, or actions; or because in it shall be [or shall happen (Bd)] severe calamities (حَوَاقُّ الأُمُورِ); (Fr, S, Bd, K;) namely, the reckoning and the recompensing: (Bd:) or because in it things shall be surely known (Bd, Jel) which are denied; namely, the raising of the dead, and the reckoning, and the recompensing: (Jel:) or because including within its sphere [all] the created beings. (Msb. [Several other reasons are assigned; but these which I have mentioned appear to be the most generally approved.]) b4: See also حَاقٌّ, in two places.

أَحَقُّ [comparative and superlative of حَقِيقٌ]. You say, هُوَ أَحَقُّ بِكَذَا [He is more, and most, adapted, disposed, apt, meet, suited, suitable, fitted, fit, proper, or competent, for such a thing; or more, and most, worthy, or deserving, of it: and he has a better, and the best, right to such a thing; or a more just, and the most just, title or claim to it; or he is more, and most, entitled to it]: this phrase is used in two senses: first, as denoting the possession of an exclusive right or title, i. e., without the participation of another; as when you say, زَيْدٌ أَحَقُّ بِمَالِهِ Zeyd is entitled to his property exclusively of any other person: secondly, as denoting the possession of a right or title in participation with another person, but in a superior degree; as in the saying, الأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا, (Msb,) i. e. The woman that has not a husband and is not a virgin [is more entitled to dispose of herself than is her guardian]; (Mgh in art. ايم;) meaning that they participate [in the right], but that her right is the stronger: (Msb:) a saying of Mohammad, in which the ايّم is opposed to the بِكْر, for it is added that the بكر is to be asked her permission: but one reading substitutes الثَّيِّبُ for الايّم. (Mgh ubi suprà.) In the saying, in the Kur [v. 106], لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا, it may be formed from اِسْتَحَقَّ by rejection of the augmentative letters, so that the meaning is, [Verily our testimony is] more deserving of being accepted [than the testimony of them two]: or it may be from حَقَّ الشَّىْءُ signifying ثَبَتَ, and so mean more true, or valid. (TA.) A2: Applied to a horse, That does not sweat. (S, K.) b2: And, likewise thus applied, That puts down his hind hoof in the place [that has just before been that] of his fore hoof. (S, * K.) [See حَقَقٌ.]

مُحِقٌّ Speaking truth; saying what is true; (Msb;) contr. of مُبْطِلٌ: (K:) or revealing, or manifesting, or showing, a truth, or a right or due: or laying claim to a right [or to a thing (see 4)] which is, or becomes, due to him. (Msb.) مُحَقَّقٌ, [in the CK, erroneously, حُقَّق,] applied to speech, or language, (tropical:) Sound, or compact, (S, K, TA,) and orderly. (TA.) b2: And, applied to a garment, or piece of cloth, (tropical:) Firmly, or compactly, woven, (S, K, TA,) and figured with the form of حُقَق [pl. of حُقَّةٌ, q. v.]. (TA.) مُحَقِّقٌ is often used as meaning A critical judge in matters of literature.]

مَحْقُوقٌ: see حَقِيقٌ, in six places.

مِحَاقٌّ, applied to cattle, Such as have not brought forth, nor been milked (لَمْ يُحْلَبْنَ [in the CK, erroneously, لم يُجْلَبْنَ]), in the next preceding year: (Ibn-'Abbád, K:) or whose first and second milkings are of biestings. (AHát, TA.) طَعْنَةٌ مُحْتَقَّةٌ (in [some of] the copies of the K, erroneously, مُحَقَّقَةٌ, TA) A thrust, or piercing, in which is no swerving from the right direction. (S, A, O, L, K.) مُحَقْحِقٌ: see حَقْحَاقٌ.