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.)

خير

1 خَارَ, aor. ـِ (K,) inf. n. خَيْرٌ, (TA,) He (a man, TA) was, or became, possessed of خَيْر [or good, &c.]. (K, TA.) b2: [He was, or be came, good: and he did good: contr. of شَرَّ.] You say, خِرْتَ يَا رَجُلُ [Thou hast been good; or thou hast done good, or well; O man]. (S.) And خَارَاللّٰهُ لَكَ فِى هٰذَا الأَمْرِ [May God do good to thee, bless thee, prosper thee, or favour thee, in this affair: or] may God cause thee to have, or appoint to thee, good in this affair: (K:) or may God choose for thee the better thing [in this affair]. (A.) الّٰهُمَّ خِرْلِى occurs in a trad., meaning O God, choose for me the better of the two things. (TA.) b3: See also 8. b4: خَارَهُ عَلَى

صَاحِبِهِ, aor. as above, inf. n. خِيرَةٌ and خِيَرٌ (Msb, K *) and خِيَرَةٌ (K) and خَيْرٌ; (Msb, TA;) and ↓ خيّرهُ, (K,) inf. n. تَخْيِيرٌ; (TA;) He preferred him before his companion, (Msb, K. *) b5: خَايَرَهُ فَخَارَهُ: see 3.2 خيّرهُ He gave him the choice, or option, (S, A, * Mgh, * Msb, * K,) بَيْنَ الشَّيْئَيْنِ [between the two things], (S, Mgh, Msb,) or بين الأَمْرَيْنِ [between the two affairs]: ↓ فَتَخَيَّرَ [so he had the choice, or option, given him]. (A.) b2: See also 1. It is said in a trad., خَيَّرَ بَيْنَ دُورِ الأَنْصَارِ, meaning He preferred some among the houses of the Assistants before others of them. (TA.) And in another trad., خُيِّرَ, meaning He was preferred, and pronounced to have surpassed, or overcome, or won, in a contest, or dispute. (IAth.) 3 خَاْيَرَ ↓ خَايَرَهُ فَخَارَهُ, (A, K,) inf. n. مُخَايَرَةٌ, (A,) He vied with him, or strove to surpass him, or contended with him for superiority, in goodness, or excellence, (A, K,) in, or with respect to, (فِى,) a thing, (A,) and he surpassed him therein. (A, K.) 4 مَا أَخْيَرَ فُلَانًا, (A,) and ↓ مَا خَيْرَهُ, which latter is extr. [with respect to form, though more commonly used than the former], (TA,) [How good is such a one!] phrases similar to مَاأَشَّرَهُ and مَا شَّرَهُ [which have the contr. meaning]. (TA.) اللَّبَنَ لِلْمَرِيضِ ↓ مَا خَيْرَ [How good is milk for the diseased!], (K, * TA,) with nasb to the ر and ن, is an expression of wonder: (K:) it was said to Khalaf El-Ahmar, by an Arab of the desert, in the presence of Aboo-Zeyd; whereupon Khalaf said to him, “What a good word, if thou hadst not defiled it by mentioning it to the [common] people! ” and Aboo-Zeyd returned to his companions, and desired them, when Khalaf ElAhmar should come, to say, all together, these words (ما خير اللبن للمريض), [in order to vex him], and they did so. (TA.) 5 تخيّر, as an intrans. v.: see 2.

A2: As a trans. v.: see 8.6 تخايروا فِيهِ إِلَى حَكَمٍ They contended together for superior goodness, or for excellence, in it, or with respect to it, appealing to a judge, or an arbiter. (A.) 8 اختارهُ; and ↓ تخيّرهُ, (S, * A, Mgh, Msb, K,) inf. n. [or rather quasi-inf. n.] ↓ خِيَرَةٌ, said by IAth to be the only instance of the kind except طِيَرَةٌ; (TA voce تَطَيَّرَ;) and ↓ استخارهُ; (A;) and ↓ خَارَهُ; (K;) He chose, made choice of. selected, elected, or preferred, him, or it. (S, Msb, * K.) You say also, اِخْتَرْتُهُ الرِّجَالَ, and مِنَ الرِّجَالِ, [I chose him from the men,] and عَلَيْهِمْ, (K,) which last signifies in preference to them. (TA.) It is said in the Kur [vii. 154], وَاخْتَارَ مُوسَى قَوْمِهِ سَبْعِينَ رَجُلًا [And Moses chose from his people seventy men]. (TA.) وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ, in the Kur [xliv. 31, Verily we have chosen them with knowledge], may be indicative of God's producing good, or of his preferring them before others. (TA.) 10 استخار He sought, desired, or asked for, خِيرَة (S, Msb, K) or خِيَرَة (as in some copies of the K) [i. e. the blessing, prospering, or favour, of God; &c.]. [And it is trans.; for] one says, اِسْتَخِرِ اللّٰهَ يَخِرْ لَكَ [Desire thou, or ask thou for, the blessing, prospering, or favour, of God; &c.; and He will bless, prosper, or favour, thee; &c.]. (S.) And اِسْتَخَرْتُ اللّٰهَ فِيهِ فَخَارَ لِى I desired, or asked, of God, the better of the two things, [or rather the better in it, meaning a case, or an affair,] and He chose it for me. (A.) b2: See also 8.

خَيْرٌ [Good, moral or physical; anything that is good, real or ideal, and actual or potential; and, being originally an inf. n., used as sing and pl.;] a thing that all desire; such as intelligence, for instance, and equity; (Er-Rághib, and so in some copies of the K;) [or goodness;] and excellence; and what is profitable or useful; benefit; (Er-Rághib;) contr. of شَرٌّ: (S, A, Msb:) pl. خُيُورٌ, (Msb, K,) and also, accord. to the Msb, ↓ خِيَارٌ: (TA:) [but this latter seems to be properly pl. only of خَيْرٌ used as an epithet (see below) and as a noun denoting the comparative and superlative degrees: it may however be used as an epithet in which the quality of a subst. is predominant:] خير is of two kinds: namely, absolute خير, which is what is desired in all circumstances and by every person: and what is خير [or good] to one and شرّ [or evil] to another; as, for instance, (Er-Rághib,) wealth, or property: (Zj, L in art. شد, Er-Rághib, K:) it has this last signification, namely wealth, or property, in the Kur, ii. 176 (S, TA) and ii. 274 and xxiv. 33 and xli. 49: or in the first and second of these instances it is thus called to imply the meaning of wealth, or property, that has been collected in a praiseworthy manner, or it means much wealth or property; and this is its meaning in the first of the instances mentioned above, agreeably with a trad. of 'Alee; and also in the Kur, c. 8: (TA:) [being used as a pl. (as well as a sing.), it may be also rendered good things:] and it is also used by the Arabs to signify horses; (K, * TA;) and has this meaning in the Kur, xxxviii. 31: (TA:) [it is often best rendered good fortune; prosperity; welfare; wellbeing; weal; happiness; or a good state or condition: and sometimes bounty, or beneficence.] رَجُلٌ قَلِيلُ الخَيْرِ means [A man possessing little, or no, good; possessing few, or no, good things; or poor: and in whom is little, or no, good or goodness; or niggardly: and also] a man who does little good: (TA in art. عص:) or [who does no good;] who is not near to doing good; denoting the nonexistence of good in him. (Msb in art. قل.) [Thus it sometimes means the same as رَجُلٌ لَا خَيْرَ فِيهِ A man in whom is no good or goodness; devoid of goodness; worthless.] And قِلَّةُ خَيْرٍ means Poverty: and also niggardliness. (A and TA in art. جحد.) هُوَ مِنْ أَهْلِ الخَيْرِ وَالخِيرِ is explained voce خِيرٌ.

عَلَىيَدَىِ الخَيْرِ وَاليُمْنِ [May it be with the aid of good fortune and prosperity] is a prayer used with respect to a marriage. (A 'Obeyd, TA.) And إِنَّكَ مَا وَخَيْرًا means مَعَ خَيْرٍ, i. e., Mayest thou meet with, or attain, good. (K.) b2: خَيْرٌ in the phrase فُلَانٌ خَيْرٌ resembles an epithet [like ↓ خَيِّرٌ, and signifies Good; or possessing good]; (Akh, S;) therefore the fem. is خَيْرَةٌ, of which the pl. is خَيْرَاتٌ, (Akh, S, Msb, *) as occurring in the Kur, lv. 70; and they do not [there] mean by it [the comparative or superlative signification of the measure] أَفْعَلُ: (Akh, S:) you say ↓ رَجُلٌ خَيِّرٌ, (S, A, Msb,) meaning [A good man; or] a man possessing خَيْر [or good]; (Msb;) and رَجُلٌ خَيْرٌ: (S:) and in like manner, ↓ اِمْرَأَةٌ خَيِّرَةٌ and خَيْرَةٌ, (S, Msb,) meaning [A good woman; or] a woman excellent in beauty and disposition: (Msb:) or خَيْرٌ and ↓ خَيِّرٌ signify possessing much خَيْر [or good], (K,) applied to a man; (TA;) and in the same sense you say ↓ رَجُلٌ خَيْرَى, and ↓ خُورَى, and ↓ خِيَرى: and the fem. of the first is خَيْرَةٌ; and of the second, ↓ خَيِّرَةٌ: (K:) and the pl. [of pauc.] (of the first, TA) is أَخْيَارٌ, and [of mult.] خِيَارٌ: (A, Msb, K:) you say also خِيَارُ المَالِ, meaning The excellent of the camels or the like: (Msb, K:) and in like manner you say of men &c.: (TA:) [see also below:] and the fem. is خَيْرَةٌ, of which the pl. is خَيْرَاتٌ: (Msb:) خِيَارٌ is contr. of أَشْرَارٌ, (S, Mgh,) [thus] used as an epithet: (Mgh:) and ↓ خَيْرَةٌ [used as a subst.] signifies anything excellent; and the pl. thereof in this sense, خَيْرَاتٌ, occurs in the Kur, ix. 89: (S:) or خَيْرٌ, (K,) or the fem. خَيْرَةٌ, (Lth,) or each, (K.) signifies excellent in beauty: (Lth, K:) and ↓ خَيِّرٌ and خَيِّرَةٌ signify excellent in righteousness (Lth, K) and religion: (K:) or there is no difference in the opinion of the lexicologists [in general] between خَيْرَةٌ and ↓ خَيِّرَةٌ: (Az:) accord. to Zj, خَيْرَاتٌ and ↓ خَيِّرَاتٌ, both occurring in different readings of the Kur, lv. 70, signify good in dispositions: accord. to Khálid Ibn-Jembeh, خَيْرَةٌ, applied to a woman, signifies generous in race, exalted in rank or quality or reputation, goodly in face, good in disposition, possessing much wealth, who, if she bring forth, brings forth a generous child: (TA:) [↓ خِيَارٌ is also applied as an epithet to a sing. subst., either masc. or fem.:] you say جَمَلٌ خِيَارٌ and نَاقَةٌ خِيَارٌ, meaning A he-camel [that is excellent or] excellent and brisk and so a she-camel. (TA.) See also مُخْتَارٌ, in three places. In the saying لَعَمَرُ أَبِيكَ الخَيْرُ, the word خَيْر is in the nom. case as an epithet of عَمْر; [so that the phrase lit. means By the good life of thy father;] but properly it should be لَعَمْرُ أَبِيكَ الخَيْرِ [By the life of thy good father]: and the like is said with شَرّ. (TA.) [See also art. عمر.]

b3: خَيْرٌ is also used to denote superiority: one says, هٰذَا خَيْرٌ مِنْ هٰذَا This is better than this: and in the dial. of the Benoo-'Ámir, ↓ هٰذَا أَخْيَرُ مِنْ هٰذَا, with أ, and in like manner, أَشَّرُ; but the rest of the Arabs drop the أ in each case: (Msb:) you say, مِنْكَ ↓ هُوَ أَخْيَرُ [He is better than thou], and in like manner, أَشَّرُ مِنْكَ; and هُوَ خَيْرٌ مِنْكَ, and in like manner, شَرٌّ مِنْكَ; and, [using the dim. form of خَيْرٌ,] مِنْكَ ↓ خُيَيْرٌ, and in like manner, شُرَيْرٌ مِنْكَ. (Ibn-Buzurj, TA.) Youalso say, when you mean to express the signification of superiority, فُلَانَةٌ خَيْرُ النَّاسِ [Such a woman is the best of mankind]; but not خَيْرَةُ: [see, however, what will be found cited hereafter from the K,] and فُلَانٌ خَيْرُ النَّاسِ [Such a man is the best of mankind]; but not ↓ أَخْيَرُ [unless in the dial. of the Benoo-'Ámir]: and [it is said that] خَيْرُ when thus used does not assume the dual form nor the pl., because it has the signification of [the measure] أَفْعَلُ: for though a poet uses the dual form, he uses it as a contraction of the dual of خَيِّرٌ, like مَيْتٌ and مَيِّتٌ, and هَيْنٌ and هَيِّنٌ: (S:) [but. this remark in the S is incorrect: for both خَيْر and ↓ أَخْيَر, when used in such phrases as those to which J here refers, have pl. forms of frequent occurrence, and of which examples will be found below; and, as is said by I 'Ak (p. 239), and by many other grammarians, you may say, الزَّيْدَانِ أَفْضَلَا القَوْمِ, and الزَّيْدُونَ أَفْضَلُو القَوْمِ and أَفَاضِلُ القَوْمِ, and also هِنْدُ فُضْلَىالنِّسَآءِ, &c.; and such concordance is found in the Kur, vi. 123; and is even said by many to be more chaste than the mode prescribed by J:] it is said in the K, that you say, ↓ هُوَ أَخْيَرُ مِنْكَ, like خَيْرُ; and when you mean the signification of superiority, you say فُلَانٌ خَيْرَةٌ النَّاسِ, with ة, and فُلَانَةُ خَيْرُهُمْ, without ة: but [SM says,] I know not how this is; for in the S is said what is different from this, and in like manner by Z in several places in the Ksh; and what is most strange is, that the author of the K quotes in the B the passage of J [from the S], and adopts the opinion of the leading authorities [as given in the S]: (TA:) or you say, فُلَانَةُ الخَيْرَةُ مِنَ المَرْأَتَيْنِ [Such a woman is the better of the two women]: and هِىَ الخَيْرَةُ, and ↓ الخِيرَةُ, [so in the TA, but in the CK الخِيَرَةُ,] and ↓ الخِيرَى, and ↓ الخُورَى, [the last being fem. of أَخْيَرُ, originally خُيْرَى, and so, app., the last but one, She is the better, or best:] (K:) and [using the dim. form of خَيْرٌ] you say, أَهْلِهِ ↓ هُوَ خُيَيْرُ [He is the best of his family]: (Ibn-Buzurj, TA:) one says also, to one coming from a journey, خَيْرَ مَا رُدَّ فِى أَهْلٍ

وَمَالٍ, meaning May God make that with which thou comest [back] to be the best of what is brought back by the absent with family and property; (As, Meyd, TA;) or, as some relate it, خَيْرُ, i. e. رَدُّكَ خَيْرُ رَدٍّ [may thy bringing back be the best bringing back]; and فى is used in the sense of مَعَ: (Meyd:) [أَخْيَارٌ is pl. of pauc., and خِيَارٌ pl. of mult., and so app. is خِيرَانٌ, of خَيْرٌ thus used; and ↓ أَخَايِرُ is pl. of أَخْيَرُ, and so is أَخْيَرُونَ applied to rational beings: in the TA, أَخَايِرُ is said to be a pl. pl. of أَخْيَرُ, and so خِيرَانٌ; but this is app. a mistake, probably of transcription:] you say رَجُلٌ مِنْ خِيَارِ النَّاسِ and أَخْيَارِهِمْ and ↓ أَخَايِرِهِمْ [A man of the best of mankind]: (A, TA:) and لَكَ خِيَارُ هٰذِهِ الإِبِلِ, and ↓ خِيرَتُهَا, [Thine are, or is, or shall be, the best of these camels,] alike with respect to a sing. and a pl.: (TA:) and إِبِلِهِ ↓ نَحَرَ خِيرَةَ and إِبِلِهِ ↓ خُورَةَ [He slaughtered the best of his camels]: (IAar, TA:) and ↓ هُمُ الأَخْيَرُونَ [They (meaning men) are the better, or best]. (Ibn-Buzurj, TA.) A2: مَا خَيْرَ for مَا أَخْيَرَ: see 4, in two places.

A3: خَيْرُ بَوَّآءُ [from the Persian خِيرْبُوَا Lesser cardamom;] a kind of small grain, resembling the قَاقُلَّة [or common cardamom], (K,) of sweet odour. (TA.) خِيرٌ Generousness; generosity; (S, A, Msb, K;) liberality; munificence. (Msb.) You say, فُلَانٌ ذُو خِيرٍ Such a one is a possessor of generousness, or generosity, &c. (Msb.) And هُوَ مِنْ وَالخِيرِ ↓ أَهْلِ الخَيْرِ [He is of the people of good, or of wealth, &c., and of generosity]. (A.) b2: Eminence; elevated state or condition; nobility. (IAar, K.) b3: Origin. (Lh, K.) b4: Nature, or disposition. (A, K.) You say, هُوَ كَرِيمُ الخِيرِ He is generous in nature, or disposition. (A.) b5: Form, aspect, or appearance; figure, person, mien, feature, or lineaments; guise, or external state or condition; or the like; syn. هَيْئَةٌ. (Lh, K.) خُورَةٌ [app. originally خُيْرَةٌ]: see خَيْرٌ, near the end of the paragraph; and see also art. خور.

خَيْرَةٌ fem. of خَيْرٌ [q. v.] used as an epithet: pl. خَيْرَاتٌ. (Akh, S, Msb.) b2: [Also, used as a subst., or as an epithet in which the quality of a subst. is predominant, A good thing, of any kind: a good quality; an excellency: and a good act or action: &c.: pl. as above:] see خَيْرٌ, in the former half of the paragraph.

خِيرَةٌ: see خَيْرٌ, in three places, towards the end of the paragraph: b2: and see خِيَرَةٌ, in four places: b3: and خِيَارٌ. b4: It is also a subst. from خَارَاللّٰهُ لَكَ فِىهٰذَاالأَمْرِ, (S,) and so ↓ خِيَرَةٌ; both signifying [The blessing, prospering, or favour, of God; his causing one to have, or appointing to one, good in an affair: or his choosing for one the better thing in an affair: or] the state that results to him who begs God to cause him to have good, or to choose for him the better thing, in an affair. (TA.) You say, كَانَ ذٰلِكَ خِيرَةً مِنَ اللّٰهِ [That was through God's blessing, prospering, or favour; &c.: or through God's choosing the better thing in the affair]. (A.) خِيَرَةٌ and ↓ خِيرَةٌ (of which the former is the better known, TA) are substs. from اِخْتَارَهُ, (K,) or from اِخْتَارَهُ اللّٰهُ, (S,) both signifying A thing, man, or beast, and things, &c, that one chooses: (TA:) or [a thing, &c.,] chosen, selected, or elected: (Mgh:) as in the saying, مُحَمَّدُ خِيَرَةُ اللّٰهِ مِنْ خَلْقِهِ and ↓ خِيرَتُهُ [Mohammad is the chosen, or elect, of God, from his creatures]: (S, Mgh: *) or ↓ خِيرَةٌ is a subst. from الاِخْتِيَارٌ, like فِدْيَةٌ from الاِفْتِدَآءُ; and خِيَرَةٌ is syn. with خِيَارٌ and اِخْتِيَارٌ; or is from تَخَيَّرْتُ الشَّىْءَ: or, as some say, خِيرَةٌ and خِيَرَةٌ are syn.: (Msb:) see 8; and see also خِيَارٌ: and ↓ هٰذِهِ خِيرَتِى (Msb, TA) or خِيَرَتِى (TA) means This is what I choose; (Msb, (TA;) and so هٰذَا خيرتى: and هٰؤُلَآءِ خيرتى

These are what I choose. (TA.) [See مُخْتَارٌ.]

b2: See also خِيرَةٌ.

خُورَى: see خَيْرٌ, in two places.

خَيْرَى: see خَيْرٌ.

خِيرَى: see خَيْرٌ, in two places.

خَيْرِىٌّ Of, or relating to, خَيْر, or good, &c.]

خِيرِىٌّ Of, or relating to, or possessing, generousness, generosity, liberality, or munificence. (Msb.) A2: And hence, (Msb,) or [thus applied] it is an arabicized word, (S,) [from the Persian خِيرِىْ,] The مَنْثُور [or gilliflower:] but generally applied to the yellow species thereof; [so in the present day;] for it is this from which is extracted its oil, which is an ingredient in medicines. (Msb.) [Accord. to Golius, “Viola alba, ejusque genera: Diosc. iii. 138: ” and he adds, as on the authority of Ibn-Beytár, “spec. luteum. ”]

b2: And خِيرِىُّ البَرِّ The خُزَامَى [q. v.]; because it is the most pungent in odour of the plants of the desert. (Msb.) خَيْرِيَّةٌ The quality of خَيْرٌ; i. e. goodness.]

خِيَارٌ a subst. from الاِخْتِيَارُ; (S, Mgh, K;) meaning Choice, or option; (Msb;) and so ↓ خِيَرَةٌ in the Kur [xxviii. 68], مَاكَانَ لَهُمُ الخِيَرَةُ They have not choice, or option; (Mgh;) or the meaning of these words is, it is not for them to choose in preference to God; (Fr, Zj;) and so, accord. to Lth, ↓ خِيرَةٌ, as being an inf. n. [or rather a quasi-inf. n., though this seems doubtful,] of اختار. (TA.) You say, إِنَّ فِى الشَّرِّ خِيَارًا [Verily in evil there is a choice, or an option]; i. e. what may be chosen: a prov. (TA.) And أَنْتَ بِالخِيَارٍ and ↓ بِالْمُخْتَارِ [in some copies of the K بالمخيار, which, as is said in the TA, is a mistranscription, Thou hast the choice, or option]; i. e. choose thou what thou wilt. (K.) And البَيْعُ صَفْقَةٌ أَوْ خِيَارٌ Selling is decisive or with the option of returning. (Mgh in art. صفق.) Hence, خِيَارُ الرُّؤْيَةِ The choice of returning [on seeing it] a thing which one has purchased without seeing it. (Mgh, * Msb, * KT.) And خِيَارُ المَجْلِسِ [The choice of returning a thing purchased while sitting with the seller]. (TA.) And خِيَارُ العَيْبِ [and النَّقِيصَةِ] The choice of returning a thing to the seller when it has a fault, a defect, or an imperfection. (KT.) And خِيَارُ الشَّرْطِ The choice of returning a thing purchased when one of the two contracting parties has made it a condition that he may do so within three days or less. (KT.) And خِيَارُ التَّعْيِينِ The choice of specifying [ for instance] one of two garments, or pieces of cloth, which one has purchased for ten pieces [of money, or some other sum,] on the condition of so doing. (KT.) b2: See also مُخْتَارٌ, in three places. and see خَيْرٌ, in the middle of the paragraph, where it is explained as an epithet applied to a sing. subst., either masc. or fem. See also the first sentence of that paragraph. b3: It is also a pl. of خَيْرٌ [q. v.] as an epithet, (A, Msb, K,) [and as a noun denoting the comparative and superlative degrees.]

A2: Also [A species of cucumber; cucumis sativus Linn. a fructu minore: (Delile, Flor. Aeg. Illustr., no. 927 :)] i. q. قِثَّآءٌ: (S:) or resembling the قثّآء; (K, &c.;) which is the more suitable explanation: (TA:) or i. q. قَثَدٌ [q. v.]: an arabicized word: (Mgh:) [from the Persian خِيَارٌ:] not Arabic. (S.) b2: خِيَارُ شَنْبَرَ [The cassia fistula of Linn.;] a well-known kind of tree; (K;) a species of the خَرُّوب, resembling a large peach-tree; (TA;) abounding in Alexandria and Misr; (K;) and having an admirable yellow flower: (TA:) the latter division [or rather the whole] of the name is arabicized [from the Persian خِيَارْ چَنْبَرْ]. (TA.) خُيَيْرٌ: see خَيْرٌ, [of which it is the dim.,] in two places, in the latter half of the paragraph.

خَيِّرٌ, and its fem. خَيِّرَةٌ, and pl. fem. خَيِّرَاتٌ: see خَيْرٌ, (used as an epithet,) in eight places, in the former half of the paragraph.

خَائِرٌ [Doing good, or well: &c.:] act. part. n. of خَارَ. (S, TA.) أَخْيَرُ, and its pls. أَخَايِرُ and أَحْيَرُونَ: see خَيْرٌ, in eight places, in the latter half of the paragraph.

اِخْتِيَارِىٌّ [Of, or relating to, the will, or choice].

صِفَةٌ اخْتِيَارِيَّةٌ [meaning A quality which originates from, or depends upon, the will, or choice, i. e. an acquired quality,] is opposed to خِلْقِيَّةٌ. (Msb in art. مدح, &c.) مَخْيَرَةٌ [A cause of good: and hence,] excel-lence, and eminence, or nobility: so in the phrase, فُلَانٌ ذُو مَخْيَرَةٍ [Such a one is a possessor of eminence, &c.]. (A, TA.) مُخَيِّرٌ: see what follows.

مُخْتَارٌ act. part. n. [of 8, signifying Choosing, selecting, or electing]. (TA.) b2: And pass. part. n. [of the same, signifying Chosen, selected, elected, or preferred: and choice, select, or elect; as also ↓ خِيَارٌ, which signifies like wise the best of anything; often used in this sense, as a sing. and as a pl.; and excellent, or excellent and brisk, applied to a he-camel and to a she-camel; as mentioned above, voce خَيْرٌ]. (TA.) You say also ↓ جَمَلٌ خِيَارٌ in the sense of مُخْتَارٌ [A choice he-camel], and ↓نَاقَةٌ خِيَارٌ in the sense of مُخْتَارَةٌ [A choice she-camel]. (TA.) [See also خِيَرَةٌ.] The dim. of مُخْتَارٌ is ↓ مُخَيِّرٌ: the ت is thrown out because it is augmentative; and the ى is changed into ى because it was changed from ى in مختار: (S:) one should not say مُخَيْتِيرٌ. (El-Hareeree's Durrat el-Ghowwás, in De Sacy's Anthol. Gr. Ar. p. 49 of the Arabic text.) b3: See also خِيَارٌ.

طيب

1 طَابَ, aor. ـِ (S, Msb, K, &c.,) inf. n. طِيبٌ (S [but there mentioned app. as a subst.], O, Mgh, Msb, K) and طِيبَةٌ (S, O, K) and طَابٌ (K) and طُوبَى [q. v. infrà] (Ksh and Bd in xiii. 28) and تَطْيَابٌ, (S, K,) [the last of which is of a measure denoting intensiveness, and is said in the TA to be with fet-h because it is unsound, whereas the inf. n. of a sound verb, if of the measure تفعال, is with kesr, but this is a strange mistake, (see 2 in art. بين,)] It was, or became, the contr. of خَبِيث, (S, Mgh,) in two senses: (Mgh:) [i. e.] it was, or became, [good,] pleasant, delightful, delicious, sweet, or savoury; syn. لَذَّ; (A, K;) or كَانَ لَذِيذًا; (Msb;) or it was esteemed [good,] pleasant, delightful, delicious, sweet, or savoury, in taste, and in odour: (Mgh:) and it was, or became, pure, (Mgh, K,) or clean. (Mgh.) [See also طَيِّبٌ.] b2: [Hence,] طَابَتْ نَفْسُهُ (assumed tropical:) His mind [or he himself] was, or became, [cheerful, happy, pleased,] dilated, or free from straitness. (Msb.) And طِبْتُ بِهِ نَفْسًا i. q. طَابَتْ بِهِ نَفْسِى (assumed tropical:) [i. e. I, or my mind, was, or became, cheerful, happy, pleased, or dilated, by means of it; agreeably with what next precedes: or pleased, content, or willing, to grant, concede, give, or do, it]: (S, O, K:) [for]

طَابَتْ نَفْسُهُ بِالشَّىْءِ [often] signifies (tropical:) He granted, conceded, or gave, the thing, liberally, [willingly, or of his own good pleasure,] without constraint, and without anger. (TA.) And فَعَلْتُ ذٰلِكَ بِطِيبَةِ نَفْسٍ (assumed tropical:) I did that [of my own free will; willingly;] not being constrained by any one. (S, O.) And طَابَتْ نَفْسِى عَلَيْهِ (assumed tropical:) [My mind was agreeable to it]; said when a thing is agreeable, or suitable, to one's mind; and [in like manner]

طِبْتُ نَفْسًا عَلَيْهِ. (TA.) And طَابَتْ نَفْسُهُ لِلْعَمَلِ وَغَيْرِهِ [He was cheerful, happy, pleased, or willing, to do work &c.]. (K in art. نشط.) and طَابَتْ نَفْسِى عَنْ ذٰلِكَ تَرْكًا (assumed tropical:) [I was pleased, willing, or content, to leave, give up, relinquish, or be without, that]; and [in like manner] طِبْتُ نَفْسًا عَنْهُ: whence, in the Kur [iv. 3], فَإِنْ طِبْنَ لَكُمْ عَنْ شَىْءٍ مِنْهُ نَفْسًا (assumed tropical:) [But if they be pleased, or willing, or content, to give up, or relinquish, or remit, unto you somewhat thereof]. (TA.) b3: And طاب, (A, O, Msb, TA,) inf. n. طِيبٌ (Msb, K) and طِيبَةٌ, (K,) (tropical:) It was, or became, lawful, allowable, or free. (A, O, Msb, K, * TA.) [In the K, الطِّيبُ and الطِّيبَةُ are expl. as meaning الحِلُّ, which Golius has supposed to mean in this case “ quod licitum, legitimum; ” and which Freytag has in like manner expl. as meaning “ res licita,” and “ licitum: ” but it is here an inf. n., of حَلَّ; not syn. with the epithet الحَلَالُ, which is given as an explanation of الطَّيِّبُ.] You say, طَابَ لِى كَذَا (tropical:) Such a thing became, or has become, lawful, &c., to me. (A.) Hence the saying of Aboo-Hureyreh, اَلْآنَ طَابَ الضِّرَابُ, (TA,) or طَابَ امْضَرْبُ, (O, TA,) as some relate it, accord. to the dial. of Himyer, (TA,) meaning طَاب الضَّرْبُ, i. e. (assumed tropical:) Now fighting has become lawful. (O, TA.) فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَآءِ, in the Kur [iv. 3], means (assumed tropical:) [Then take ye in marriage] such as are lawful to you [of women]. (Mgh.) b4: And طَابَتِ الأَرْضُ, (K, TA,) inf. n. طِيبٌ, (TA,) (assumed tropical:) The land became abundant in herbage. (K, TA.) A2: See also 2, in two places: b2: and see 10.2 طيّبهُ, (S, M, A, MA, O, Msb, K,) inf. n. تَطْيِيبٌ; (KL;) and ↓ اطابهُ; (S, O, K;) and ↓ طَابَهُ; (IAar, M, K;) He, or it, made it, or rendered it, good, pleasant, delightful, delicious, sweet, or savoury: perfumed, or rendered fragrant, him, or it: (S, MA, O, * K, * KL:) [and made it or rendered it, pure, or clean: (see 1, first sentence:)] you say, طيّب جُلَسَآءَهُ He perfumed his companions with whom he was sitting: (A:) and طيّب الثَّوْبَ and ↓ طَابَهُ [He perfumed the garment]: (IAar, M, TA:) or طَيَّبْتُهُ I daubed, or smeared, him, or it, with perfume, or some odoriferous or fragrant substance: (Msb:) and طَيَّبَهُ بِالطِّيبِ [He perfumed him, or daubed him, or smeared him, with some odoriferous or fragrant substance]. (TA.) b2: [Hence,] طيّب بِنَفْسِهِ [and طيّب نَفْسَهُ, which latter is a phrase of frequent occurrence, (assumed tropical:) He placated, or soothed, his mind;] he spoke to him pleasantly, sweetly, or blandly. (TA.) And طَيَّبْتَ نَفْسِى عَنْكَ (assumed tropical:) [Thou hast made me to be pleased, or happy, or content, without thee]. (S in art. سلو.) b3: And طيّبهُ (assumed tropical:) He made it lawful, allowable, or free. (TA, from a trad.) [Hence,] طَيَّبَ لِغَرِيمِهِ نِصْفَ المَالِ (tropical:) He acquitted his debtor of the half of the property; gave up, resigned, or remitted, it to him. (A.) b4: See also 10.3 طايبهُ, (S, O, K,) inf. n. مُطَايَبَةٌ, (KL,) He jested, or joked, with him; (S, O, K;) indulged in pleasantry with him. (KL.) 4 أَطْيَبَ see 2: b2: and see also 10, in four places.

A2: اطاب signifies also He brought, brought forward, offered, or proffered, good, pleasant, delicious, or savoury, food. (O, K.) b2: (assumed tropical:) He spoke good, pleasant, or sweet, words. (O, K.) b3: (assumed tropical:) He begat good children. (K.) b4: And (assumed tropical:) He wedded lawfully. (O, K.) A3: مَا أَطْيَبَهُ, and مَا أَيْطَبَهُ, the latter formed by transposition, (S, TA,) or a dial. var. of the former, (TA in art. يطب,) and أَطْيِبْ بِهِ, and أَيْطِبْ بِهِ, are all allowable [as meaning How good, pleasant, delightful, delicious, or sweet, is he, or it! or how pure, or clean, &c.!]. (TA.) b2: And one says, مَا أَطْيَبَ نَفْسَهُ عَنْكَ [How pleased, or happy, or content is he to be without thee, or to give thee up, or to relinquish thee!]. (IAar, K in art. سفط.) 5 تطيّب [quasi-pass. of 2, as such signifying It became, or was made or rendered, good, pleasant, &c.: and] he perfumed himself, or made himself fragrant, (A, Msb, TA,) بِالطِّيبِ [with perfume], (Msb,) or بِالشِّىْءِ [with the thing]. (TA.) 10 استطابهُ, (S, K,) and اِسْتَطْيَبَهُ, (Sb, Msb, K,) and ↓ اطابهُ, (TA,) and ↓ أَطْيَبَهُ, and ↓ طيّبهُ, (K,) and ↓ طَابَهُ, (TA, [but this last I think doubtful,]) He found it, (S, K,) or saw it, (Msb,) to be طَيِّب [i. e. good, pleasant, &c.]. (S, Msb, K.) One says, استطاب فُلَانٌ الدِّيمَةَ [Such a one found, or saw, to be good, or pleasant, the lasting and still rain]. (A.) b2: And استطاب, (S, A, O, Msb, K,) or استطاب نَفْسَهُ, (TA,) and ↓ اطاب, (A, O, K,) or نَفْسَهُ ↓ اطاب, (TA,) i. q. اِسْتَنْجَى [i. e. He washed, or wiped with a stone, or a piece of dry clay, the place of exit of his excrement]. (S, A, O, Msb, K.) [This signification is said in the TA to be tropical; but it is not so accord. to the A.] b3: And استطاب He shaved his pubes. (O, K, TA.) b4: And He asked people for sweet water. (K.) Thus, accord. to IAar, the saying [of a poet]

فَلَمَّا اسْتَطَابُوا صُبَّ فِى الصَّحْنِ نِصْفُهُ means And when they asked for sweet water [the half of it was poured forth into the bowl]: but it is also expl. agreeably with what here follows. (TA.) b5: He (a man) drank طَابَة [i. e. wine]: so in the M. (TA.) طَابٌ is an inf. n. of طَابَ, (K,) and syn. with طِيبٌ and also with طَيِّبٌ, q. v.: a poet says, praising 'Omar Ibn-'Abd-El-'Azeez, مُقَابَلُ الإِعْرَاقِ فِى الطَّابِ الطَّابْ بَيْنَ أَبِى العَاصِى وَآلِ الخَطَّابْ [i. e. Rooted by the father's and the mother's side in unsullied goodness, or the like, between Abu-l- 'Ásee on the one side and the family of ElKhattáb on the other: for it is evidently cited as an ex. of الطاب used as a subst. and as an epithet; so that by فى الطاب الطاب is meant فى الطِّيبِ الطَّيِّبِ: otherwise it might be supposed that the literal repetition is meant to denote simply corroboration, as appears to be the case in an instance which will be mentioned in what follows:] the object of praise being the son of 'Abd-El-'Azeez the son of Marwán the son of El-Hakam the son of Abu-l-'Ás [or 'Ásee], and his mother being Umm-'Ásim the daughter of 'Ásim the son of 'Omar the son of El-Khattáb. (S, O.) b2: عَذْقُ ابْنِ طَابٍ is the name of A sort of palm-trees in El-Medeeneh [app. so called because of the sweetness of their fruit, or طاب may in this instance be for طَابَة, a name of ElMedeeneh]: (K:) or, as also رُطَبُ ابْنِ طَابٍ, a sort of dates of El-Medeeneh: (S, O:) or اِبْنُ طَابٍ is a name of a sort of fresh ripe dates: (K:) and عَذْقُ ابْنِ طَابٍ and عَذْقُ ابْنِ زَيْدٍ are two sorts of dates: (S:) accord. to IAth, رُطَبُ ابْنِ طَابٍ is the name of a sort of dates of El-Medeeneh so called in relation to Ibn-Táb, a man of its inhabitants. (TA.) b3: طاب طاب is [asserted to be] One of the names of the Prophet in the Gospel; [but where said to occur, I know not;] the interpretation of مأذ مأذ; [app. a mistranscription for مَاذ مَاذ, meaning “ very good in disposition,”

&c.;] the second word corroborating, and denoting intensiveness of signification. (TA.) طُوبٌ, mentioned in this art. in the S and K, [as though it were originally طُيْبٌ,] see in art. طوب.

طِيبٌ an inf. n. of طَابَ. (O, Mgh, * Msb, K.) [Used as a simple subst., Goodness, pleasantness, &c.] You say, مَا بِهِ مِنَ الطِّيبِ [There is not in him aught of goodness, &c.]: you should not say, من الطِّيبَةِ. (S, O.) [See also طَابٌ: and طُوبَى.]

b2: [Also] a word of well-known meaning; (K;) [A perfume; a fragrant, or an odoriferous, substance;] a substance with which one perfumes himself, (S, O, Msb,) of what is termed عِطْر. (Msb.) [The pl. accord. to Golius and Freytag is أَطْيَابٌ. Hence, جَوْزُ الطِّيبِ The nutmeg: see جوز.] b3: Also The most excellent of any sort of thing. (K.) [See also أَطْيَبُ: and طَيِّبَةٌ.]

طَابَةٌ Wine: (S, O, K:) as though meaning طَيِّبَةٌ; and originally طَيَبَةٌ: (AM, TA:) or i. q. عَصِيرٌ [i. e. expressed juice]. (TA, from an explanation of a trad.) A2: طَابَةُ: see what next follows.

طَيْبَةُ a name of The city of the Prophet; (S, O, Msb, K;) as also ↓ طَابَةُ, (O, Msb, K,) and ↓ الطَّيِّبَةُ, and ↓ المُطَيَّبَةُ, (K,) which last may be also written ↓ المُطَيِّبَةُ. (TA.) طِيبَةٌ an inf. n. of طَابَ. (S, O, K.) b2: Also The clearest of wine: (K:) and the choicest of herbage. (TA.) A2: طِيبَةُ is a name of The well Zemzem. (O, K.) سَبْىٌ طِيَبَةٌ (tropical:) Persons (As, TA) made captive lawfully, (As, S, * A, O, * K, * TA,) without perfidy and breach of covenant, (S, A, O, K,) not made so when a covenant is existing with them, (As, TA,) nor when there is any doubt respecting their state of slavery: (O:) طِيَبَةٌ, in the sense of طَيِّبٌ, is [said to be] the only instance among nouns, (TA,) or rather among epithets, (MF, TA,) of فِعَلَةٌ, with kesr and then fet-h, (TA,) i. e. with only fet-h to the ع. (MF, TA.) طُوبَى, of the measure فُعْلَى from الطِّيبُ, originally طُيْبَى, (Zj, S, O, Msb,) an inf. n. of طَابٌ, (Ksh and Bd in xiii. 28,) syn. with طِيبٌ: (Seer, K: [in my MS copy of the K طَيِّب, a manifest mistake:]) and fem. of أَطْيَبُ: (ISd, K:) and pl. of طَيِّبَةٌ, (K,) accord. to Kr, who says that there is no word like it except كُوسَى

pl. of كَيِّسَةٌ, and ضُوقَى pl. of ضَيِّقَةٌ; but ISd says that, in his opinion, طُوبَى and كُوسَى and ضُوقَى are fems. of أَطْيَبُ and أَكْيَسُ and أَضْيَقُ, because فُعْلَى is not a pl. measure: Kr also adds that they did not say ↓ طِيبَى, like as they said كِيسَى and ضِيقَى; (TA; [see ضُوقَى, in art. ضيق;]) [but Sgh says that] ↓ طِيبَى is a dial. var. of طُوبَى: (O:) Aboo-Hátim Sahl Ibn-Mohammad Es-Sijistánee relates that an Arab of the desert, reciting as a pupil to him, persisted in pronouncing طُيْبَى for طُوبَى: (TA:) it signifies حُسْنَى [as meaning A good final, or ultimate, state or condition]: and (some say, O, Msb) خَيْرٌ [meaning good, good fortune, and the like]: (O, Msb, K:) and خِيرَةٌ [meaning God's blessing or favour, &c.]; (K;) as some say: (TA:) or eternal life: (Zj, TA:) or a pleasant life: (Msb:) and (O, K) a certain tree in Paradise; (S, O, K;) thus the Prophet is related to have said; and MF says that it is a proper name thereof, not admitting the article ال, and the like is said in the M: (TA:) or it signifies Paradise in the Indian language; (O, K;) or, accord. to Sa'eed Ibn-Jubeyr, in the Abyssinian language: (O:) as also ↓ طِيبَى. (K.) These different significations are assigned by different persons to this word in the phrase in the Kur [xiii. 28] طُوبَى لَهُمْ [which seems to be best rendered as an announcement, meaning A good final state, &c., shall be to them, or be their lot]: (Msb, TA:) Sb holds that it is an invocation of good, or a prayer, [as though قُلْ i. e. “ say thou ” were understood before it,] and that طوبى is virtually in the nom. case, i. e. مَرْفُوع, as is shown by the words immediately following وَحُسْنُ مَآبٍ: but Th, who makes طوبى to be an inf. n. like رُجْعَى, says that one reading is طُوبَى لَهُمْ وَحُسْنَ مَآبٍ, like the phrase سَقْيًا لَهُ: MF, however, [supposing Th to have said طُوبًى, though I think it indubitable that he said طُوبَى, and only meant that it was used as virtually, not literally, with tenween,] observes that رُجْعًى, with tenween, is not known to have been transmitted from any one of the leading authorities on the Arabic language. (TA.) Katádeh says that طُوبَى لَهُمْ is a phrase of the Arabs; who say, طُوبَى لَكَ إِنْ فَعَلْتَ كَذَا وَكَذَا [A good final state &c., be to thee, or be thy lot, or shall be to thee, if thou do such and such things]: and it is said in a trad., طُوبَى لِلشَّأْمِ [May good, &c., betide Syria]; in which case, طوبى is of the measure فُعْلَى from الطِّيبُ, and does not mean “ Paradise,” nor “ the tree. ” (L, TA.) One says, طُوبَى لَكَ and طُوبَاكَ; (S, K;) but not طُوَبيْكَ: (Yaakoob, S, O: [in one of my copies of the S طُوبِيكَ:]) or طُوبَاكَ is a barbarism: (O, K:) it is disallowed by the T, and by most of the grammarians: but Akh says that it is used by some of the Arabs; and Ibn-El-Moatezz uses it in the following verse: مَرَّتْ بِنَا سَحَرًا طَيْرٌ فَقُلْتُ لَهَا طُوبَاكِ يَا لَيْتَنَا إِيَّاكِ طُوبَاكِ [A flock of birds passed by us a little before daybreak, and I said to them, Good betide you: would that we were you: good betide you]: Esh-Shiháb El-Khafájee says that ل is understood [before the ك] in طوباك; but MF has argued well against this assertion. (TA.) طِيبَى: see the next preceding paragraph, former half, in three places.

طِيَابٌ A sort of palm-trees of El-Basrah, (L, K, TA,) the dates of which, when the gathering has been delayed beyond the usual time, fall, one after another, from their stones, so that the raceme remains with nothing upon it but the stones hanging to the bases of the dates; though they are large; and if the fruit is gathered when fully ripe, the stone does not come off with it. (L, TA.) طَيِّبٌ (S, M, Mgh, O, Msb, K) and ↓ طَابٌ, (S, M, O, K,) the latter originally طَائِبٌ and deprived of its medial radical letter, or of the measure فَعَلٌ, (M, TA,) Contr. of خَبِيثٌ, (S, Mgh, O,) in two senses: (Mgh:) [i. e. good,] pleasant, delightful, delicious, sweet, or savoury; syn. لَذِيذٌ; (Msb, K; *) or esteemed [good,] pleasant, delightful, delicious, sweet, or savoury, (مُسْتَلَذٌّ,) in taste, and in odour: (Mgh:) and pure, (Mgh, K,) or clean. (Mgh.) You say طَعَامٌ طَيِّبٌ Food [pleasant in taste; or] that descends easily [and agreeably] down the throat. (TA.) And مَآءٌ طَيِّبٌ Sweet water; (O, TA;) or pure water. (TA.) [And رَائِحَةٌ طَيِّبَةٌ A pleasant, sweet, or fragrant, odour.] And بَلَدٌ طَيِّبٌ A country that has no salsuginous places in it: (O, TA:) or a land of good and fertile soil. (Mgh.) And صَعِيدٌ طَيِّبٌ Pure ground. (Zj, Mgh, O.) And الكَلِمُ الطَّيِّبُ (assumed tropical:) [The good saying] i. e. لَا إِلٰهَ إِلَّا اللّٰهُ [There is no deity but God]. (TA.) And فُلَانٌ فِى بَيْتٍ طَيِّبٍ i. e. (tropical:) [Such a one is of a good house, or family; meaning,] of high, or noble, birth. (TA.) And فُلَانٌ طَيِّبُ الإِزَارِ (assumed tropical:) Such a one is continent, or chaste. (O.) and فُلَانٌ طَيِّبُ الأَخْلَاقِ (assumed tropical:) Such a one is [of good, or pleasant, dispositions;] easy in converse, conversable, or affable. (O, TA.) [And طَيِّبُ النَّفْسِ (assumed tropical:) Cheerful, happy, pleased, or dilated, in mind. (See طَابَتْ نَفْسُهُ.) And نَفْسٌ طَيِّبَةٌ بِشَىْءٍ (assumed tropical:) A mind cheerful, happy, pleased, or dilated, by means of a thing: or pleased, content, or willing, to grant, concede, give, or do, a thing: and طَيِّبَةٌ عَنْ شَىْءٍ (assumed tropical:) pleased, willing, or content, to leave, give up, relinquish, or be without, a thing. (See, again, 1.)] b2: Also (assumed tropical:) Lawful; allowable; allowable by, or agreeable to, law; legitimate; legal; or free. (Mgh, Msb, K.) لَا يَسْتَوِى

الْخَبِيثُ وَالطَّيِّبُ, in the Kur [v. 100], means (assumed tropical:) The unlawful and the lawful of property and the unrighteous and the righteous of deeds and the sound and the unsound of tenets or the like and the good and the bad of mankind [shall not be equal in your estimation]. (Mgh.) [See also the next paragraph.]

طَيِّبَةٌ [fem. of طَيِّبٌ: and also a subst., made so by the affix ة; meaning A good, pleasant, delightful, delicious, sweet or savoury, thing: and a pure, or clean, thing: pl. طَيِّبَاتٌ]. وَالطَّيِّبَاتِ مِنَ الرِّزقِ, in the Kur [vii. 30], means And what are esteemed [good,] pleasant, delicious, sweet, or savoury, of foods and beverages. (Mgh.) and أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ, in the same [ii. 269], Expend ye of the good things that ye have gained: (Mgh:) or (assumed tropical:) of your lawful gains. (Mgh, O.) And كُلُوا مِنَ الطَّيِّبَاتِ, in the same [xxiii. 53], (assumed tropical:) Eat ye of the things that are lawful; of any such lawful things as are esteemed good, or pleasant. (TA.) الطَّيِّبَاتُ مِنَ الكَلَامِ means (assumed tropical:) The most excellent of words, or speech; (Msb, TA;) the best thereof: (Msb:) and is meant by الطَّيِّبَاتُ in [the words of] the تَشَهُّد, [commencing with] التَّحِيَّاتُ لِلّٰهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ: [see تَحِيَّةٌ, in art. حى:] and likewise in the Kur [xxiv. 26], where it is said, الطَّيِّبَاتُ لِلطَّيِّبِينَ; by the طيّبين being meant the pure of men; accord. to Fr.: but these words of the Kur are otherwise expl., as meaning the good women are for the good men. (O.) b2: See also طَيْبَةُ.

طُيَّابٌ, with damm, means طَيِّبٌ جِدًّا [i. e. Very good, pleasant, delightful, delicious, sweet, or savoury]. (S, O, TA. [In the K it is implied that it is simply syn. with طَيِّبٌ; like as many other intensive epithets are confounded therein with those that are not intensive.]) A poet says, إِنَّا وَجَدْنَا مَآءَهَا طُيَّابَا [Verily we found its water to be very good, pleasant, or sweet]. (S, O.) أَطْيَبُ [Better, and best; more, and most, pleasant, delightful, delicious, sweet, or savoury]: its fem. is طُوبَى: (ISd, K:) and أَطَايِبُ is its pl.: (S:) and أَيْطَبُ is a dial. var. of أَطْيَبُ, or is formed from the latter by transposition. (TA in art. يطب.) b2: الأَطْيَبَانِ [The two best, or most pleasant, &c., of things,] means (assumed tropical:) Eating and coïtus: (IAar, S, A, O, K:) or sleep and coïtus: (ISk, O, TA:) or the mouth and the vulva of a woman: (Yaakoob, A, O, K:) or fat and youthfulness: (A, K:) or strength and appetence: or youthfulness and briskness or liveliness or sprightliness: (Har p. 88:) or fresh ripe dates and the خِربِز [or water-melon]: or milk and dates. (TA.) b3: And أَطَايِبُ signifies The best, or best parts, of a thing, (K, TA,) as of flesh-meat, &c.; (TA;) as also ↓ مَطَايِبُ, a pl. which has no sing., (K, TA,) of the same class as مَحَاسِنُ and مَلَامِحُ, (TA,) or its pl. is ↓ مَطْيَبٌ, (Ks, O, K,) or ↓ مَطَابٌ and ↓ مَطَابَةٌ: (M, K:) or you say, أَطْعَمَنَا مِنْ

أَطَايِبِ الجَزُورِ [He fed us from the best parts of the slaughtered camel], but not الجزور ↓ من مَطَايِبِ; (S, O;) or you say, مِنْ أَطَايِبِهَا and ↓ مَطَايِبِهَا; (As, A, O;) or the latter, but not the former; (Yaakoob, TA;) or you say أَطَايِبُ الجَزُورِ, and الرُّطَبِ ↓ مَطَايِبُ [the best of fresh ripe dates]; (IAar, K;) and AHn uses the phrase أَطَايِبُ الكَلَأِ [the best portions of the herbage]. (TA.) أَيْطَبَّةُ العَنْزِ and أَيْطَبَتُهَا [mentioned in this art. because held to be formed by transposition (in Freytag's Lex. with طُ in each case)] The she-goat's lusting for the male. (Az, O, K.) مَطَابٌ: see أَطْيَبُ.

مَطْيَبٌ: see أَطْيَبُ.

مُطِيبٌ [part. n. of 4: as such signifying] A lawful wedder: a woman said to her beloved, وَلَا زُرْتَنَا إِلَّا وَأَنْتَ مُطِيبُ [Nor didst thou visit us save when thou wast a lawful wedder]: because, in the estimation of excessive lovers, what is unlawful is more sweet. (TA.) مَطَابَةٌ: see أَطْيَبُ.

مَطْيَبَةٌ [A cause of pleasure or delight]. One says, هٰذَا شَرَابٌ مَطْيَبَةٌ لِلنَّفْسِ This is a beverage [which is a cause of pleasure to the soul, or] with which the soul is pleased when drinking it. (S, O.) And in like manner one says of food. (TA.) مُطَيَّبٌ pass. part. n. of 2. (TA.) Hence, (TA,) حِلْفُ المُطَيَّبِينَ [The covenant of the perfumed men]: (K, TA:) these were five tribes; Benoo-'Abd-Menáf and Benoo-Asad-Ibn-'AbdEl-'Ozzà and Benoo-Teym and Benoo-Zuhrah and Benu-l-Hárith and Benoo-Fihr: (TA:) and they were so called for the following reason: when Benoo-'Abd-Menáf desired to assume [the offices of] the حِجَابَة and the رِفَادَة and the لِوَآء and the سِقَايَة, [see arts. حجب &c.,] which belonged to Benoo-'Abd-ed-Dár, and these refused their consent, all of the above-mentioned, (K, TA,) having assembled in the house of Ibn-Jud'án, in the Time of Ignorance, (TA,) concluded a ratified covenant for the accomplishment of their affair, engaging not to fail in aiding one another: then they mixed some perfumes, and dipped their hands therein; after which they wiped their hands upon the Kaabeh in token of confirmation of the covenant: and Benoo-'Abded-Dár, also, and their confederates, (K, TA,) composing six tribes, Benoo-'Abd-ed-Dár and Jumah and Makhzoom and 'Adee and Kaab and Sahm, (TA,) concluded together another covenant, and were thence called الأَحْلَاف: (K, TA:) this is the account commonly known and received: another account is the following: there came a man of the Benoo-Zeyd to Mekkeh for the purpose of [the religious visit termed] the عُمْرَة, having with him merchandise, and a man of Sahm bought this of him, and refused to pay him for it; whereupon he called to them from the summit of Aboo-Kubeys, and they arose, and entered into a covenant together to do him justice: thus relates Eth-Tha'álibee: (TA:) Mohammad was one of the مُطَيَّبُون, (K, TA,) being then twenty-five years old; and so was Aboo-Bekr: and 'Omar was an أَحْلَفِىّ. (TA.) b2: المُطَيَّبَةُ: see طَيْبَةُ.

المُطَيِّبَةُ: see طَيْبَةُ.

مَطْيُوبٌ pass. part. n. of طَابَهُ [as syn. with طَيَّبَهُ]; like مَخْيُوطٌ [from خَاطَهُ]. (TA.) مَطَايِبُ: see أَطْيَبُ, in four places.

رود

1 رَادَ, aor. ـُ (T, S, A,) inf. n. رَوَدَانٌ (A, TA) and رَوْدٌ, (K, TA,) He, or it, (a thing, S,) came and went; (T, S, A, K;) [went to and fro;] was restless, or unsettled. (T, TA.) One says, مَا لِى أَرَاكَ تَرُودُ مُنْذُ اليَوْمِ [What aileth me that I see thee coming and going, or going to and fro, during this day?]. (A, TA.) And رَادَتْ, (S, M, A, K,) aor. ـُ (S, A,) inf. n. رَوَدَانٌ (S, M, K) and رَوْدٌ and رُؤُودٌ, (M,) She (a woman) went about to and from the tents, or houses, of her female neighbours. (S, M, A, K.) And رادت الإِبِلُ, aor. ـُ (AHn, M,) inf. n. رِيَادٌ (AHn, S, M, K) [and app. رَوَدَانٌ &c. as above], The camels went to and fro in the place of pasture. (AHn, S, M, K.) And راد النَّعَمُ فِى المَرْعِى, inf. n. ريَادٌ, The cattle went to and fro in the place of pasture. (A.) And رادت الدَّوَابُّ, inf. n. رَوْدٌ and رَوَدَانٌ [and app. رِيَادٌ also]; and ↓ استرادت; The beasts pastured [going to and fro]. (M.) and رادت الرٍّيحُ, (T, M,) aor. ـُ (TA,) inf. n. رَوَدَانٌ (T, TA) and رَوْدٌ and رُؤُود, (TA,) The wind became in motion, or in a state of commotion: (T, TA:) or veered about. (M, TA.) b2: [Hence,] راد وِسَادُهُ [lit. His pillow moved to and fro; meaning] (tropical:) he was, or became, restless, (S, A,) by reason of disease or anxiety: (A:) [or he was, or became, sleepless: for] a poet uses the phrase رَاذَ وِسَادُهَا as expressive of an imprecation, mean ing (assumed tropical:) May she be sleepless, so that her pillow may not remain still. (TA.) [And راد خُرْتُ القَوْمِ and رادت أَخْرَاتُهُمْ: see خُرْتٌ.]

A2: راد, aor. ـُ (Msb,) inf. n. رِيَادٌ (Msb, K) and رَوْدٌ; (K;) and ↓ ارتاد, (Msb,) inf. n. اِرْتِيَادٌ; (K;) and ↓ استراد; (TA;) He sought, sought after, or desired; or he sought, or desired, to find and take, or to get; (Msb, K;) a thing. (Msb.) [It seems to imply the going to and fro in seeking.] You say, راد الكَلَأَ, (S, A, Mgh, L,) and المَآءَ, (Mgh,) aor. ـُ (S, A, Mgh, L,) inf. n. رِيَادٌ and رَوْدٌ: (S, L;) and ↓ ارتادهُ; (S, A, Mgh, L;) [and ↓ استردهُ, as appears from what follows;] and simply راد; (L;) He sought after herbage, (S, Mgh, L,) and water. (Mgh.) And راد أَهْلَهُ كَلَأً, and مَنْزِلًا, (M, L,) and راد لَهُمْ كَلَأً, and مَنْزِلًا, inf. n. رَوْدٌ (T, M, L) and رِيَادٌ; (M;) and ↓ اردتاد; (T, M, L;) and ↓ استراد; (M, L;) He looked for, (T,) and sought after, herbage, and a place in which to alight, (T, M, L,) and chose the best [that he could find], (T,) for his family. (T, M, L.) And الطَّيْرُ

↓ تَسْتَرِيدُ The birds seek after their sustenance, going to and fro in search of it. (A.) [Hence,] لِبَوْلِهِ ↓ ارتاد He sought a soft place, (S, Mgh, L,) or a sloping place, (S, L,) for his urine. when he desired to void it, (S, Mgh, L,) lest it should return towards him, or sprinkle back upon him: (L:) from a trad. (S, L.) b2: راد الدَّارَ, aor. as above, He questioned, or interrogated, [respecting a person beloved,] the house, or abode. (M.) b3: رُدْتُ الدَّوَابَّ I pastured the beasts; as also ↓ أَرَدْتُهَا. (M.) 3 راودهُ He endeavoured to turn him [to, or from, a thing]; as in the phrase راودهُ عَلَى الإِسْلَامِ He endeavoured to turn him, or convert him, to El-Islám; occurring in a trad., in which the agent of the verb is Mohammad, and the object is his uncle Aboo-Tálib;. syn. رَاجَعَهُ and رَادَّهُ: (L:) or رَاوَدْتُهُ عَلَى كَذَا, (S,) or عَلَى الأَمْرِ, (Msb,) inf. n. مُرَاوَدَةٌ and رِوَادٌ, (S, Msb, K,) [primarily] signifies I desired, (S, Msb, K, *) or sought, (Msb,) of him that he should do such a thing, or the thing; (S, * Msb;) المُرَاوَدَةُ implying contention (المُخَاصَمَة), because he who desires, or seeks, affects gentle, or bland, behaviour, like him who deceives, or beguiles, and, like him, strives, or labours, to attain his object: (Msb:) and [hence,] راودهُ عَنِ الأَمْرِ, and عَلَيْهِ, He endeavoured to turn him by blandishment, or by deceitful arts, or to entice him to turn, from the thing, and to it; syn. دَارَاهُ, (M, L,) or رَادَاهُ. (TT, as from the M.) سَنُرَاوِدُ عَنْهُ أَبَاهُ, in the Kur xii. 61, means [We will endeavour to turn his father from him, by blandishment, or artifice, and to make him yield him to us: or] we will strive, or labour, to obtain him of his father. (Bd, Jel.) And رَاوَدَتْهُ عَنْ نَفْسِهِ [in the Kur xii. 23] (assumed tropical:) She desired, or sought, of him, copulation, or his lying with her, using blandishment, or artifice, for that purpose; she tempted him to lie with her: (T, and Bd in xii. 23:) [more literally, she endeavoured to turn him, or entice him, by blandishment, or deceitful arts, from his disdain, or disdainful incompliance, and to make him yield himself to her:] and رَاوَدَهَا عَنْ نَفْسِهَا (assumed tropical:) he desired, or sought, of her, copulation, &c. (T.) And رَاوَدَهُ عَنْ نَفْسِهِ (tropical:) He endeavoured to deceive him, or beguile him, and to turn him [from his disdain, or purpose, or will,] by blandishment, or artifice. (A.) 4 أَرْوَدَ, (S, A, K,) inf. n. إِرْوَادٌ and مُرْوَدٌ and [quasi-inf. n.] ↓ مَرْوَدٌ (S, K) and ↓ رُوَيْدٌ (TA as from the K [but omitted in my MS. copy of the K and in the CK]) and ↓ رُوَيْدَآءُ and ↓ رُوَيْدِيَةٌ or ↓ رُوَيْدِيَّةٌ, (accord. to different copies of the K,) He acted, or proceeded, gently, softly, or in a leisurely manner, (S, A, K, TA,) in going, or pace. (S, A, TA.) A2: أَرْوَدَهُ, (S,) inf. n. إِرْوَادٌ, (M,) He acted gently, softly, or in a leisurely manner, towards, or with, him; or granted him a delay, or respite; let him alone, or left him, for a while; syn. أَمْهَلَهُ. (S, M. *) b2: أَرَدْتُ الدَّوَابَّ: see 1, last sentence.

A3: أَرَادَهُ, (M, L, Msb,) inf. n. إِرَادَةٌ, (S, M, L, Msb, K,) originally with و, [i. e. أَرْوَدَهُ,] because you say رَاوَدَهُ (S, L) in a similar sense, (L,) He willed, wished, or desired, it: (S, * M, L, K: *) he loved, or liked, it; and cared for, or minded, it; or was rendered thoughtful, careful, or anxious, by it: (M, L:) or he desired it; sought it, or sought after it; (طَلَبَهُ;) and chose it: (Msb:) [or] it differs from طَلَبَهُ, inasmuch as إِرَادَةٌ is sometimes merely conceived in the mind, not apparent; whereas طَلَبٌ is never other wise than apparent, either by act or by word: (Aboo-'Obeyd El-Bekree, TA:) Th says that it sometimes denotes loving, or liking, and some times it does not [as will be shown by what follows]: and Lh mentions the saying هَرْدتُ الشَّىْءَ, aor. ـَ inf. n. هِرَادَةٌ, with ه substi tuted for ء [as in هَرَقْتُ for أَرَقْتُ, &c.]. (M.) You say, أَرَدْتُ مِنْهُ كَذَا [I desired, of him, such a thing]. (A.) And مَا أَرَدْتُ إِلَّا مَا فَعَلْتَ [I desired not aught save what thou didst, or hast done]. (A.) [And اراد بِهِ كَذَا He desired to do to him, or he intended him, such a thing; whether good or evil: see Kur xxxiii. 17, &c.] And Kutheiyir says, أُرِيدُ لِأَنْسَى ذِكْرَهَا فَكَأَنَّمَا تُمَثَّلُ لِى لَيْلَى بِكُلِّ سَبِيلِ [I desire to forget the remembrance of her, or the mention of her; but it seems as though Leylà were imaged to me in every road]; meaning أُرِيدُ أَنْ أَنْسَى. (M.) [And ISd says,] I think that Sb has mentioned the phrase أَرَادَنِى بِهٰذَالِكَ, i. e. He intended, or meant, me by that. (M.) [اراد often signifies He intended, or meant, such a thing by a saying or an action.] فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ, in the Kur xviii. 78, means (tropical:) [And they found therein a wall] that was near, or about, to fall down, (Bd, Jel,) or that was ready to fall down; though الإِرَادَة is only from an animate being, and not properly predicable of a wall: and there are many similar instances; as the saying of a poet, يُرِيدُ الرُّمْحُ صَدْرَ أَبِى بَرَآءٍ

وَ يَعْدِلُ عَنْ رِمَآءِ بَنِى عُقَيْلِ [The spear is ready to pierce the breast of Aboo Barà, but it turns away from the bloods of the sons of 'Okeyl]. (M.) [In like manner also] one says, اراد البُكَآءَ (assumed tropical:) [He was about, or ready, to weep: a phrase of frequent occurrence; like تَهَيَّأَ لِلْبُكَآءِ, and هَمَّ بِالْبُكَآءِ]. (TA in art. جهش, &c.) b2: You say also, ارادهُ عَلَى الشَّىْءِ, (M,) or على الأَمْرِ, (A, Mgh,) He endeavoured to induce him, (M,) or he incited him, or made him, (A, Mgh,) to do the thing. (M, A, Mgh.) And ارادهُ عَلَى

أَنْ يَكْتُبَ He incited him, or made him, to write. (Mgh.) And ارادهُ إِلَى الكَلَامِ He constrained, or necessitated, him to speak. (M, * TA.) 5 تروّد He trembled, or quaked, by reason of extreme softness, or tenderness, and fatness. (KL.) 8 إِرْتَوَدَ see 1, in four places.10 إِسْتَرْوَدَ see 1, in five places. b2: استراد لِأَمْرِ اللّٰهِ occurs in a trad. as meaning He returned, and became gentle and submissive to the command of God. (TA.) رَادٌ: see رَائِدٌ, with which it is syn. (S, M, K.) رَادَةٌ [is its fem.: and] is a pl. of رَائِدٌ. (L.) b2: اِمْرَأَةٌ رَادَةٌ A woman who goes about to and from the tents, or houses, of her female neighbours; (Az, As, S, M, A, K;) as also رَادٌ (TA) and ↓ رَوَادٌ (S M) and ↓ رَؤُودٌ (Aboo-' Alee, M) and ↓ رُوَادَةٌ, like ثُمَامَة, and ↓ رَائِدَةٌ. (K.) You say اِمْرَأْةٌ رَأْدَةٌ غَيْرُ رَادَةٍ A soft, or tender, woman; not one that roves about: in which the former رادة may be without ء, and the latter must be so. (A and TA in art. رأد.) [See رُؤْدٌ; where it is stated that رَادٌ and رَادَةٌ and ↓ رُودَةٌ, as epithets applied to a girl or woman, are syn., one with another, meaning Soft, or tender, &c., like رَأْدٌ and رَأْدَةٌ and رُؤْدَةٌ.] b3: رِيحٌ رَادَةٌ A wind blowing violently to and fro: (TA:) [and ↓ رِيحٌ رَائِدَةٌ signifies the same; or wind in motion, or in a state of commotion.; or veering about: see 1.] [And] A wind blowing gently; (A;) and so ↓ رَوْدٌ and ↓ رَائِدَةٌ (K) and ↓ رَوَادٌ. (TA. [See also art. ريد.]) رَوْدٌ: see what next precedes.

رُودٌ Gentleness; or a leisurely manner of acting or proceeding. (S, M, A, K.) [And accord. to the TT, as from the M, so رُؤْدٌ; but this is a mistranscription, for رُؤْدٌ: see this last, in art. رأد.] You say, يَمْشِى عَلَى رُودٍ He walks, or goes, gently, softly, or in a leisurely manner. (S, A, K.) And its dim. is ↓ رُوَيْدٌ. (S, A, K. [But see what follows.]) They said ↓ رُوَيْدًا, meaning Gently, softly, or in a leisurely manner; (T, S, M, A, K;) with tenween: (T:) and ↓ اِمْشِ رُوَيْدًا Walk thou, or go thou, gently, &c.: (T, A:) so accord. to the lexicologists [in general]: but accord. to Sb, it is a verbal n.: [for] they said, زَيْدًا ↓ رُوَيْدَ, meaning Act thou gently, softly, or in a leisurely manner, towards, or with, Zeyd; or grant him a delay, or respite; let him alone, or leave him, for a while; syn. أَمْهِلْهُ: hence it has no dual nor pl. nor fem. form: and hence they say that it is for إِرْوَادًا, in the sense of أَرْوِدْ; as though it were an abbreviated dim., formed by the rejection of the augmentative letters: this is the opinion of Sb; for he holds it to be a substitute for أَرْوِدْ; though it has a nearer resemblance to إِرْوَادٌ because it is a noun: others hold it to be the dim. of رُودٌ, and cite the saying [of a poet], كَأَنَّهُ مِثْلُ مَنْ يَمْشِى عَلَى رُودِ [As though he were like him who walks, or goes, gently, &c.]: but this is a mistake; for رُودٌ is not put in the place of a verb, as إِرْوَادٌ is. (M.) Accord. to Ibn-Keysán, ↓ رُوَيْد seems to have two contr. significations; for they said, رُوَيْدَ زَيْدًا, meaning Leave thou Zeyd, or let him alone; and also meaning act thou gently towards, or with, Zeyd, and retain him, or withhold him. (TA.) One says also, عَمْرًا ↓ رُوَيْدَكَ, meaning Act thou gently, &c., towards, or with, 'Amr; syn. أَمْهِلْهُ: (T, * S, M, * K:) the ك in this case being a denotative of allocution, (T, S, M,) and having no place in the desinential syntax: (S, M: *) it is added only when رويد is used in the sense of an imperative; (T, S, K;) and to prevent confusion of him who is meant to be addressed with him who is not meant, because رويد applies to one and to more than one and to the male and to the female; though sometimes one says رويدك to a person when one does not fear his being confounded with another, using the ك as a corroborative. (T.) In this case, ↓ رويد is an abbreviated dim. of إِرْوَاد, the inf. n. of أَرْوَدَ. (S.) In like manner also one says, (K, TA,) to a male, (TA,) ↓ رُوَيْدَكَنِى [Act thou gently, &c., towards, or with, me]; and to a female, ↓ رُوَيْدَكِنِى; and ↓ رُوَيْدَكُمَانِى (K, TA) to two persons; (TA;) and ↓ رُوَيْدَكُمُونِى (K, TA) to males more than two; (TA;) and ↓ رُوَيْدَكُنَّنِى (K, TA) to females more than two. (TA.) ↓ رُوَيْد is used in four different manners: first, as a verbal n.; as in عَمْرًا ↓ رُوَيْدَ, (S, K, *) i. e. أَرْوِدْ عَمْرًا, (S,) meaning أَمْهِلْهُ [expl. above]: (S, K:) secondly, as an inf. n.; as in عَمْرٍو ↓ رُوَيْدَ [virtually meaning the same]; the former word being prefixed to the latter, governing it in the gen. case; (S, M, * K; *) like فَضَرْبَ الرِّقَابِ, in the Kur [xlvii. 4], (S, M, *) in which the inf. n. is put for its verb; (Jel;) and like عَذِيرَ الحَىِّ [expl. in art. عذر]: (M:) thirdly, as an epithet; as in ↓ سَارُوا سَيْرًا رُوَيْدًا [They went, or journeyed, at a gentle, or leisurely, rate of going, or journeying]; (Sb, S, K;) and سَارُوا

↓ رُوَيْدًا, in which سَيْرًا is suppressed: (T:) fourthly, as a denotative of state; as in ↓ سَارَ القَوْمُ رُوَيْدًا [The people, or party, went, or journeyed, going, or journeying, gently, or leisurely]; it being here in connection with a determinate noun, and therefore a denotative of its state. (S, K.) When it is used as a threat, it is with nasb, without tenween; (Lth, T, M; *) as in the saying of a poet, تَصَاهَلْ بِالْعِرَاقِ جِيَادُنَا ↓ رُوَيْدَ كَأَنَّكَ بِالضَّحَّاكِ قَدْ قَامَ نَادِبُهْ [Act thou, or proceed thou, gently, lest our coursers neigh, one to another, in El-'Irák: it is as though thou wert with Ed-Dahhák, his summoner to battle having already risen]. (Lth, T.) Sb mentions his having heard the saying, وَاللّٰهِ مَا الشِّعْرَ ↓ لَوْ أَرَدْتَ الدَّرَاهِمَ لَأَعْطَيْتُكَ رُوَيْدَ [By God, hadst thou desired the money, I had given thee: let alone the poetry: ما being here redundant]: (T, M:) like the phrase, فَدَعِ الشِّعْرَ: (M:) and similar to this is the saying, الشِّعْرَ يَغِبَّ ↓ رُوَيْدَ [explained in art. غب]. (T.) رِيدٌ [originally رِوْدٌ] Will, wish, or desire; (K;) and so ↓ رِيدَةٌ [originally رِوْدَةٌ]: (M, L:) or the former signifies a thing that one wishes, or desires, and strives to obtain: (T in art. ريد:) and the latter, love, or liking, for a thing; and solicitude respecting it: (M, L:) or the latter signifies a kind, or manner, of wishing or desiring; as in the saying, أَرَدْتُهُ بِكُلِّ رِيدَةِ [I wished it, or desired it, with every kind, or manner, of wishing or desiring]. (M.) رُودَةٌ: see رَادٌ.

رِيدَةٌ: see رِيدٌ.

رَوَادٌ: see رَادٌ, in two places.

الرِّيَادُ, originally an inf. n., and ذَبُّ الرِّيَادِ, The wild bull; [a species of bovine antelope;] (M;) called ذبّ الرياد because he goes to and fro, not remaining in one place; (M in art. ذب;) or because he pastures going to and fro; (T and S * and M in that art.;) or because his females pasture with him, going to and fro. (T in that art.) Also, the latter, (tropical:) A man who comes and goes. (Kr, M and TA in art. ذب.) And (tropical:) A man who is in the habit of visiting women. (AA, T and K in that art.) رَؤُودٌ: see رَادٌ.

الرِّوَنْدُ الصِّينِىُّ, (K,) or الرِّيوَنْدُ الصِّينِىُّ, (L,) [mentioned in this art. though the ن should be regarded as radical, for] it is not genuine Arabic, (L,) [China-rhubarb;] a well-known medicine; (K;) a certain cool medicine, good for the liver: (L:) the physicians add an ا to it, (K,) saying رَاوَنْد: (TA:) there are four kinds thereof; the best of which is the صِينِىّ; and inferior to this is the خُرَاسَانِىّ, which is [commonly] known by the appellation of رَاوَنْدُ الدَّوَابِّ, used by the veterinarians: it is a black [app. a mistake for red, or yellow,] wood, of compound powers, but its predominant qualities are heat and dryness. (TA.) رُوَيْدٌ: see 4, first sentence: and see also رُودٌ throughout.

رُوَادَةٌ: see رَادٌ.

رُوَيْدَآءُ and رُوَيْدِيَةٌ or رُوَيْدِيَّةٌ: see 4, first sentence.

رَائِدٌ [act. part. n. of 1, Coming and going; moving to and fro; &c.]. [Hence,] اِمْرَأَةٌ رَائِدَةٌ: see رَادٌ. And دَوَابُّ رَوَائِدُ [pl. of دَابَّةٌ رَائِدَةٌ] Beasts pasturing at pleasure: (T:) or going to and for [in the place of pasture]: or pasturing together while the rest are debarred from the pasture, or tied. (M.) And رِيحٌ رَائِدَةٌ: see رَادٌ, last two sentences. And رَائِدُ الوِسَادِ [lit. Whose pillow moves to and fro; meaning] (tropical:) a man restless by reason of disease or anxiety; (A;) or uneasy on his pillow by reason of anxiety that disquiets him: (TA:) [or sleepless: see 1.] and رَائِدُ العَيْنِ The عُوَّار of the eye, [i. e. the mote, or the like, that has fallen into it, or the foul, thick, white matter that collects in its inner corner, and] that moves to and fro (يَرُودُ) therein. (S.) b2: The handle of the hand-mill, (S, M, A, K,) which the grinder grasps (S, M, A) when he turns round the mill-stone (S, A) therewith. (A.) b3: See also مِرْوَدٌ. b4: One who is sent (S, M, A, Mgh, L, K) before a people or party (Mgh) to seek for herbage (S, M, A, Mgh, L, K) and water (Mgh) and the places where rain has fallen; (L;) or one who looks for, and seeks, herbage, and a place in which to alight, and chooses the best thereof; (T;) and ↓ رَادٌ signifies the same; (S, M, K;) the latter occurring in the poetry of Hudheyl; (M;) [originally رَوَدٌ,] of the measure فَعَلٌ in the sense of the measure فَاعِلٌ, (S, K,) like فَرَطٌ in the sense of فَارِطٌ, (S,) or of the measure فَاعِلٌ deprived of its medial radical letter, or of the measure فَعِلٌ, [originally رَوِدٌ,] but if so, it is a kind of rel. n., not an act. part. n.: (M:) the pl. of the former is رُوَّادٌ (M, A, L) and رَادَةٌ. (L.) One says, الرَّائِدُ لَا يَكْذِبُ أَهْلَهُ, (T, Mgh,) or لَا يَكْذِبُ الرَّائِدُ أَهْلَهُ, (S,) [The seeker of herbage, &c., will not lie to his family,] for if he lie to them he perishes with them: (Ham p. 547:) a prov. applied to him who will not lie when he relates a thing. (M.) And hence the saying, الحُمَّى رَائِدُ المَوْتِ (tropical:) Fever is the messenger that precedes death; like the messenger that goes before a people, or party, to seek for herbage and water. (Mgh, TA.) Hence, likewise, رَائِدٌ is also applied to (tropical:) One who goes before with some abominable deed or design. (TA.) And to (assumed tropical:) A seeker of science or knowledge. (L, from a trad.) [Hence also,] أَنَا رَائِدُ حَاجَةٍ and ↓ مُرْتَادُهَا (tropical:) [I am the seeker of an object of want]: and أُنَاسٌ رُوَّادُ الحَاجَاتِ (tropical:) [Men who are the seekers of the objects of want]. (A.) b5: Also One who has no place in which to alight or abide. (T in art. ريد. and TA.) A2: [See also art. رأد.]

رَائِدَةٌ a subst. that is put in the place of اِرْتِيَادٌ [inf. n. of 8], and of إِرَادَةٌ [inf. n. of 4]. (T in art. ريد.) أَرْوَدُ Gentle, or quiet, and unnoticed in operation: so in the saying, الدَّهْرُ أَرْوَدُ غِيَرٍ [Time, or fortune, is gentle, or quiet, and unnoticed in operation; characterized by changing accidents]. (S, TA.) A2: ↓ أُرْيَدُ [More, and most, desirous], occurring in the prov., إِنْ كُنْتِ تُرِيدِينَ فَأَنَا لَكِ

أَرْيَدُ [If thou desire me, I am more desirous of thee], is said by Akh to be altered from أَرْوَدُ; and thus to be like أَحْيَلُ, in the phrase هُوَ أَحْيَلُ النَّاسِ, originally أَحْوَلُ. (MF.) أَرْيَدُ: see what next precedes.

مَرَادٌ A place where camels go to and fro in pasturing; (S, K;) as also ↓ مُسْتَرَادٌ. (K.) and مَرَادُ الرِّيحِ The place where the wind [blows to and fro, or] goes and comes. (S, TA.) مُرَادٌ [What is willed, or wished;] desired; sought, or sought after; and chosen: (Msb:) loved, or liked. (L.) [Intended, or meant, by a saying or an action.]

مَرْوَدٌ: see 4, first sentence.

مِرْوَدٌ A certain well-known instrument, (Msb,) [resembling a bodkin, or small probe, tapering towards the end, but blunt, generally of wood or bone or ivory or silver,] with which the [black powder called] كُحْل is applied to the eyes; (TA;) syn. مِيلٌ, (S, M, A, K,) and مِكْحَالٌ: so called [because it is passed to and fro along the edges of the eyelids,] from رَادَ signifying “he, or it, came and went:” (Mgh:) pl. مَرَاوِدُ. (Msb.) b2: The pivot of the sheave of a pulley, if of iron. (S, K. *) b3: A wooden pin, peg, or stake; syn. وَتِدٌ. (M, K.) b4: An iron [swivel] that turns round in the لِجَام [i. e. bit, or bit and bridle]: (S, K:) or an iron [swivel] which is attached to the رَسَن of the colt [or horse] and of the hawk, [i. e., to the halter, or leading-cord, of the colt or horse, and the leash of the hawk,] and which, when he turns round, turns round with him: (A:) or the مِرْوَدَانِ, also called the ↓ رَائِدَانِ, are the two rings in [either of] which is the extremity of the عِذَار [or side-piece of the headstall of the horse]. (IDrd, in his “Book on the Saddle and Bridle.”) You say, دَارَ المُهْرُ وَ البَازِى فِى المِرْوَدِ [The colt, and the hawk, went round, attached to the مرود]. (A.) b5: A joint; syn. مَفْصِلٌ. (M.) b6: (assumed tropical:) A limit, or an extent, to which one runs: so in a trad. of 'Alee, in which it is said, إِنَّ لِبَنِى أُمَيَّةَ مِرْوَدًا يَجْرُونَ إِلَيْهِ [Verily there is a limit, or an extent, for the sons of Umeiyeh, to which they run]: from إِرْوَادٌ as signifying إِمْهَالٌ. (TA.) مُرِيدٌ as meaning A candidate for admission into a religious order, during his state of probation, is a conventional post-classical term. So too as meaning A devotee, whose sole endeavour is to comply with the will of God.]

مُرْتادُ حَاجَةٍ: see رَائِدٌ.

مُسْتَرَادٌ: see مَرَادٌ.

A2: [Also pass. part. n. of 10.] The sayings فُلَانٌ مُسْتَرَادٌ لِمِثْلِهِ and فُلَانَةُ مُسْتَرَادَةٌ لِمِثْلِهَا are expl. as meaning (tropical:) The like of such a man, and the like of such a woman, is sought after, and coveted, by reason of the high estimation in which he, and she, is held: and it is said that the meaning is, مستراد مثله and مثلها; the ل being redundant. (M, TA. [The latter clause seems to indicate a different meaning from that before expressed: but for this I see no reason.])

وزر

1 وَزَرَ, (A, Mgh, K,) aor. ـِ inf. n. وِزْرٌ, with kesr, (K,) He bore, or carried, a heavy load, or burden. (A, Mgh, K.) It is said in the Kur, [vi. 164, &c.,] وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى

Nor shall any [soul] bearing [a heavy burden] bear the [heavy] burden of another soul; (S;) i. e., its burden of sin: (Mgh, Msb:) meaning, that no one shall be punished for the sin of another; nor shall any sinning soul bear the heavy burden of another soul; every one shall be requited for his [own] deeds: (TA:) or nor shall any sinning [soul] sin by the sin of another. (Akh, S, TA.) b2: Hence, (Akh, S,) وَزَرَ, (Akh, S, A, Msb, K,) aor. ـِ and وَزِرَ, aor. ـْ (Akh, S, A, Msb, K;) and وُزِرَ (the same and A,) aor. ـز (Akh, S, K;) inf. n. وِزْرٌ and وَزْرٌ and زِرَةٌ, (K,) or وِزْرَةٌ, accord. to Zj, as I have seen it [says IM] pointed and well written; (L;) (tropical:) He sinned: (Akh, S, A, K:) or he bore [a burden of] sin-(Msb.) See also 8. b3: وُزِرَ also signifies (tropical:) He was charged with, or accused of, a sin. (K, * TA.) b4: وَزَرَ لِلْأَمِيرِ, (A,) and لِلْسُّلْطَانِ, (Msb, [this I believe to be the right reading; but in the only copy of the Msb, that I have, I find it written السلطان;]) aor. ـِ (A, Msb;) inf. n. وَزَارَةٌ; (A;) and لِلْأَمِيرِ ↓ توزّر, (S.) or لَلْمَلِكِ; (K;) and ↓ وَازرهُ; (S, K;) (tropical:) He was, or became, وَزِير [or vicegerent] (S, A, Msb, K) to the governor, (S, A,) or sultán, (Msb,) or king. (K.) 3 وَاْزَرَ [وَازرهُ He bore a burden with him. b2: [Hence,] وازر المَلِكَ أَعْبَآءَ المُلْكِ (tropical:) He bore with the king (حَامَلَهُ) the burden of the regal office. (A.) See also 1, last signification. b3: وازرهُ عَلَى

الأَمْرِ, (TA,) inf. n. مُوَازَرَةٌ, (A, TA,) He aided, assisted, or helped, him, and strengthened him, to do the thing: originally آزَرَهُ: (A, * TA:) the former of these, وازره, is the more chaste. (TA.) 4 اوزرهُ He appointed him a وَزَر, (K, TA,) i. e., a place of refuge to which to betake himself. (TA.) 5 تَوَزَّرَ see 1, last signification.8 إِتَّزَرَ, of the measure إِفْتَعَلَ, (S, Msb,) [originally إِوْتَزَرَ,] (tropical:) He committed a وِزْر, (S, K,) i. e., a sin. (Msb, TA.) 10 إِستوزرهُ (tropical:) He took him, or chose him, as a وَزِير [or vicegerent]. (K.) You say, أُسْتُوزِرَ فُلَانٌ (tropical:) Such a one was taken, or chosen, as a وزير. (S, A. *) وِزْرٌ A heavy load or burden, (A, Mgh, K,) a bundle, (S,) or great bundle, (K,) that is carried on the back: (S, K:) a weight; syn. ثقل: (S, [in which the syn. is written ثِقْل: so in two copies; and so app. accord. to A 'Obeyd, who makes its pl. أَثْقَال:] and Msb [in which, in my copy, the syn. is written without syll. signs:] and K [in which it is written ثِقَل:]) pl. أَوْزَارٌ. (Msb, K.) b2: (tropical:) A weapon; an instrument of war: or weapons; arms: syn. سِلَاحٌ: (S, Mgh, Msb, K:) because heavy upon the wearer: (Mgh, Msb:) or أَوْزَارٌ signifies the burdens and instruments of war, &c.; and the sing. is وِزْرٌ; (A 'Obeyd, TA;) or it has no sing., accord. to some. (TA.) A poet says, (S,) namely El-Aashà, (Mgh, TA.) وَأَعْدَدْتُ لِلْحَرْبِ أَوْزَارَهَا رِمَاحًا طِوَالًا وَخَيْلًا ذُكُورَا [And I prepared for the war its weapons and other apparatus; long lances and male horses]. (S, Mgh, TA.) And it is said in the Kur, [xlvii. 5,] حَيَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا, meaning, (tropical:) Until the war terminates: (Mgh, Msb:) because then the people thereof lay down their arms: (Mgh:) properly, until the people of the war lay down their burdens: (Msb:) their weapons and burdens: or, as some say, their sins. (Bd.) b3: (tropical:) A sin: (S, Bd, ubi supra, and Msb, K:) and [especially] polytheism: (Fr, Bd, TA:) pl. as above. (Bd, Msb, &c.) This is the sense in which it is most frequently used in the traditions. (IAth.) وَزَرٌ A mountain: this is the primary signification: (S:) or a mountain difficult of access, or strong: (K, TK:) or a mountain to which one betakes himself for refuge: this is the primary signification. (Aboo-Is-hák.) b2: A place of refuge: (S, Msb, K:) any such place. (Aboo-Is-hák, K.) So in the Kur, lxxv. 11. (TA.) b3: See also وَزِيرٌ.

وَزِيرٌ i. q. مُوَازِرٌ [One who bears a burden or burdens with another: or one who aids, assists or helps, and strengthens, another: see 3:] (S, A, K:) like as أَكِيلٌ signifies i. q. مُؤَاكِلٌ, (S,) and جَلِيسٌ i. q. مُجَالِسٌ. (A.) b2: (tropical:) [A vicegerent of a king or the like: or a confidential minister of state: in English commonly written vizier, in imitation of the Turkish pronunciation; but properly, wezeer:] the familiar of the king, who bears his master's burden, and aids him by his counsel: (K:) or the وزير of the king is the person who bears with him (يُوَازِرُهُ, i. e. يُحَامِلُهُ,) the burdens of the regal office: not from مُوَازَرَةٌ, signifying the “ act of aiding or the like,” because the و in this latter word is substituted for ء, and the derivative from it of the measure فَعِيلٌ is أَزِيرٌ: (A:) ISd says, some hold that the و in وزير is substituted for ء; but Abu-l-'Abbás says, that this is not agreeable with analogy; for the substitution of ء for و in a word of this measure is rare, and that of و for ء is more strange: (TA:) the وزير is so called because he bears for the king the burden of administration: (S, * Msb:) or it is from ↓ وَزَرٌ, signifying “ a mountain to which one has recourse to save himself from destruction: ” so the وزير of the khaleefeh is one upon whose counsel the khaleefeh relies in his affairs, and to whom he betakes himself for refuge or safety: (Aboo-Is-hák, TA:) pl. وُزَرَآءُ (A, Msb, K) and أَوْزَارٌ; (A, K;) the latter like أَشْرَافٌ and أَيْتَامٌ, (A, TA,) pls. of شَرِيفٌ and يَتِيمٌ. (TA.) وِزَارَةٌ and وَزَارَةٌ The condition, or office, of a وَزِير: (S, Msb, K:) the former word is the more approved. (ISk, Msb.) وَازِرٌ Bearing, or carrying, a heavy load, or burden. (A.) b2: [Hence,] also, (A,) and ↓ مَوْزُورٌ, (S, A, Msb, K,) (tropical:) Sinning: (S, A, K:) or bearing [a burden of] sin. (Msb.) مَأْزُورَاتٍ occurs in a trad., for مَوْزُورَاتٍ, the regular form, because it is there coupled with مَأْجُورَاتٍ, to which it is opposed. (S, Mgh, Msb, K.) مَوْزُورٌ: see وَازِرٌ.