علم أسرار الحج
وأعماله الظاهرة مبينة في الشرع المطهر وهي عشرة.
أولها: أن تكون النفقة حلالاً.
ثانيها: أن لا يعاون أعداء الله بتسليم المكوس إلى العمال الظلمة المترصدين في الطرق ويتلطف في حيلة الخلاص.
ثالثها: التوسع في الزاد وطيبة النفس بالإنفاق. رابعها: ترك الرفث والفسوق والجدال.
خامسها: الركوب أو المشي إن قدر وله بكل خطوة حسنة.
سادسها: الاجتناب عن المحامل فإنه من زي المترفين.
سابعها: عدم الميل إلى التفاخر والتكاثر بل يكون أشعث أغبر.
ثامنها: الرفق بالهدي فلا يحمله ما لا يطيق.
تاسعها: التقرب بإراقة دم وإن لم يكن واجبا عليه.
عاشرها: طيب النفس بما أنفقه من نفقة وهدي.
وأما أعماله الباطنة: فأولها أن يعرف أن الكمال إنما هو في التجرد عما سوى الله وذلك في الحج لأن فيه التجرد عن الأهل والعيال وفيه اختيار الغربة عن الأقارب والعشائر وترك الترفه في المآكل والملابس والمراكب والمساكن.
وثانيها: الشوق إلى زيارة بيته ليستحق بذلك إلى مشاهدة جمال صاحبه بمقتضى الوعد الكريم
ثالثها: إخلاص النية في أفعال الحج كلها بأن يكون المقصود بها التقرب إلى الله.
رابعها: أن يقصد به الانقطاع عن محارم الله تعالى لا عن الأهل والمال فقط.
خامسها: أن يتوجه بقلبه إلى الله تعالى كما يتوجه بقالبه إلى بيته.
سادسها: أن يعرف أن زاد الآخرة هو التقوى ويتــزود به كما يتــزود للحج قال تعالى: {إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ} .
سابعها: تذكر الكفن عند لبس الإحرام لأن كلا منهما غير مخيط.
ثامنها: تذكر الخروج من القبر عن الخروج من البلد إذ لا يدري في كل منهما مآل أمره
تاسعها: أن يتذكر الوقوف في المحشر عند الدخول في البادية إذ لا يأمن في كل منهما. المخاوف والأهوال
عاشرها: أن يتذكر عند الدخول في الحرم رجاء الأمن من عقاب الله مع خوفه من أن يكون من أهل الرد وأن يتذكر عند مشاهدة البيت مشاهدة رب العزة وعظمته.
الحادي عشر: أن يتذكر عند طواف البيت الملائكة الحافين حول العرش ويعرف أن المقصود طواف القلب بفكر رب البيت.
والثاني عشر: أن يعتقد عند الاستلام المبايعة مع الرب العزم على الوفاء بها ليأمن المقر.
الثالث عشر: أن يتذكر عند السعي تردده في فناء العبودية بين كفتي الميزان مترددا بين العذاب والغفرانز
الرابع عشر: أن يتذكر عند الوقوف بعرفات وقوفه في العرصات مع الصديقين والأولياء ويرجو المغفرة من رب العالمين كما يرجو أهل العرصات شفاعة الأنبياء والمرسلين.
والخامس عشر: أن يقصد برمي الجمار إظهار العبودية من غير حظ للعقل والنفس إذ الشيطان قد يلقي في قلبه أن هذا أيضا اللعب ففيه امتثال الأمر للرحمن وإرغام لأنف الشيطان. السادس عشر: أن يتذكر عند الذبح أن يعتق بكل جزء منه جزءا من بدنه من النار.
السابع عشر: أن يتذكر فضل المدينة المنورة عند وقوع البصر على حيطان مسجد النبي - صلى الله عليه وسلم - وجدران البلدة المباركة فإن فيها تربة النبي - صلى الله عليه وسلم - وتربة وزيريه وفي بقيعها قبور أصحابه المهاجرين وغيرهم وهم أفضل خلق الله تعالى وزيارتهم تورث بركات الدنيا وسعادة الآخرة.
الثامن عشر: أن يعرف أن السفر إلى مسجده صلى الله عليه وآله وسلم له فضل عظيم وزيارته - صلى الله عليه وسلم - بعد موته كزيارته حيا.
التاسع عشر: أن يحضر بالبال عند الفراغ من هذه الأعمال أنه بين خطر الرد وبشارة القبول لأنه لا يعرف أن حجه قبل وهو من زمرة المحبوبين أو رد وهو من المطرودين.
العشرون: أن يمتحن قلبه عند قدومه إلى بلده أنه قد ازداد تجافيا عن دار الغرور إلى دار الأنس بالله تعالى أو زاد القرار في دار الغرور ويزن أعماله فإن من كان من الشق الأول فذاك دليل على القبول وإن كان ونعوذ بالله منه من قبيل الثاني فليس حظه من هذه الأفعال إلا التعب والعنا نعوذ بالله من الحرمان والإنسلاك في حزب الشيطان.

عل: علل المريض: ألهاه، سلاه، صرفه عن الشعور بالألم وجعله ينساه. ففي حيان (ص13 ق): وتابع في تعليل الخصيّ والطافه حتى أفاق من علته.
علل: خدع، استغوى. (بوشر).
علل نفسه ب: شغل نفسه وألهاها بالأماني (بوشر).
علل نفسه بالمحال: خادع نفسه ومناها الأماني الباطلة. (بوشر). وفي تاريخ البربر (1: 605): عللهم بالمواعيد الكاذبة أي خادعهم بالمواعيد الكاذبة.
وفيه (2: 217): علله بالقعُود عن نصره، أي خادع ابن الأحمر بأنه لا يساعد أبو تاشفين وفي المقري (1: 841).
علل بالمسك قلبي رشا أحور.
وقد ترجمه السيد فليشر إلى الألمانية بما معناه ظبي أحور يطيب قلبي بالمسك.
علل الحديث: قال إنه غير صحيح، ضد صحَّح. (المقري 1: 711).
علل: صفى، روَّق. (زيشر 11، 515).
علل: انظر عن المعنى الأخير في معجم لين (الماوردي ص44، 311، 312، أبو الوليد ص618).
أعله: أمرضه، ففي لطائف الثعالبي (ص24): عاده في علة اعلته.
نعلل. تعلل بالباطل: تلهى بالباطل (بوشر).
تعلل بعسى ولعل: خادع نفسه وتمنى الأماني الكاذبة. (بوشر).
تعلل: اعتذر، قدم المعاذير. (لين، عبد الواحد ص174).
تعلل: قدم المعاذير أو الحجج. (البيضاوي 2: 48). وفي تاريخ البربر 2: 217): تعلل بالمعاذير، أي اعتذر بعدة حجج منعته من. وفي حياة ابن خلدون (ص206 ق): تعلل عليه بالاستزادة من العطاء أي أبدى كثيراً من الحجج والمعاذير ليزيد في عطائه. تعلل على فلان: بحث عن حجج ضده. (بيان 1: 170).
تعلل على: تذرع بحجج. (بيان 1: 184).
انعل: اعتل، أصيب بعلة، مرض. (فوك). اعتل: مرض، أصيب بعلة. ويستعمل هذا الفعل مجازاً في الكلام عن قنطرة أو بناية أصبحت في حالة سيئة تنذر بخرابها. (معجم البلاذري، كرتاس ص46).
اعتل: أخطأ، أذنب، (المقري 2: 520).
اعتل له ب: احتج له بحجة ودافع عنه. (معجم مسلم).
علّ ولعلّ: أن كان، إذا كان، وهي تدل على الشك. (معجم البلاذري، معجم الطرائف).
علة: عيب، شائبة. نقص. (المقدمة 2: 396 رقم 1، 405).
ازاح علتّه: يظهر أن معناه أزاح حجته ومعاذيره وليس أزاح مرضه، لأن كلمة علة في هذه العبارة تعني الحجة والعذر ولا تعني المرض (لين في مادة زيح، ويظهر إنه متردد في هذا المعنى) كما يؤيد هذا الفعل اعتذر في عبارة المقريزي (1: 334): وإذا أزاح الله العلل ما اعتذر غاز ولا شكا، أي: إذا أزال الله الأعذار والحجج (ورفع الموانع) فلا يمكن أن يعتذر محارب ولا أن يشكو. فكلمة علة تعني الحجة والعذر لئلا يسير إلى الغزاة، وهذه الحجة أو العذر سببها عدم توفر ما يحتاج إليه الغازي من أسباب.
وجملة أزاح عللهم تستعمل. خاصة بمعنى: جهز الجنزد وزودهم بما يحتاجون إليه حين يرفضون السير إلى الحرب بحجة نقص ما يحتاجون إليه في الحرب. ففي أساس البلاغة (مادة زيح): أزحت علته فيما احتاج إليه. وفي الفخري (ص63): فتقدم نور الدين إلى صلاح الدين بالتوجه صحبه عمه صحبة عمه أسد الدين شيركوه فاستعفاه صلاح الدين من التوجه وقال ليس لي استعداد فتقدم نور الدين بإزاحة علكه (علله) وجزم عليه في التوجه. وفي منتخبات من تاريخ العرب (ص550 وص558): مركاتبك إليه حتى تزيح علته فهذه العبارة تعني إذا في الغالب زوده بما يحتاج اليه، كما أشار إلى ذلك السيد جويارد في مجلة النقد لسنة 1874 (10 أكتوبر ص228).
وينقل (ص4): ما يجب على الرجال من حسن معاشرة النساء وصيانتهن وإزاحة عللهن (وقد أسيء ترجمتها إلى اللاتينية بما معناه: إزالة ما يعرض لهن من الأمراض). (المقدمة 1: 303، تاريخ البربر 1: 459، 502، 511، 524، 557) وكثيراً ما يتردد هذا في تاريخ البربر، ابن خلدون طبعة نور تبرج ص20 (وتعليقة الناشر في ص132 ليست صحيحة كل الصحة) (قصة عنتر ص46) ويقال أيضاً هذا للأشياء فيقال مثلاً: أزاح علل الثغور أي جهز الثغور بما تحتاج إليه.
علة. علل العلم أو الفن قواعده وقوانينه، كما يقول كوزجارتن، وهو مصيب، قي تعليقاته على الأغاني (ص217)، وانظر الأغاني (ص2).
وفي كتاب عبد الواحد (ص104): وكان مع سهولة الشعر عليه وإكثاره منه قليل المعرفة بعلله لم يجد الخوض في علومه (ص221 منه) وفي المقري (1: 603): علل الوثائق وهي القواعد التي نلتزم في كتابتها. وفيه (1: 507): برع في الحديث وعلله ورجاله، وعلل الحديث: القواعد التي نلتزم في دراسته. وكذلك في (1: 521، 534، 595 منه). وكثير من الكتب تحمل هذا العنوان، فيقال مثلاً: علل النحو، وعلل القراءات وغير ذلك. انظرها حاجي خليفة (4: 245 - 246) حيث أخطأ فلوجل بترجمتها دائماً إلى اللاتينية بما معناه عيوب وإن كان هذا من معانيها أيضاً.
العلة: عند الفلاسفة، الدافع والسبب الثاني، أما العلة الأولى فهي السبب (المقدمة 2: 365، 366).
علة الخلق أو علة العلل: سبب الخلق، أو الخالق المبدع أو خلق المبدع أو خلق الكون وإبداعه. أو بالأحرى سبب الأسباب. وهو عند الدروز الهمزة. (دي ساسي طرائف 2: 91، 261، 274).
عليل: عذب، لطيف، يقال: نسيم عليل إذا كان معتدل البرد لطيفاً. (هو جفلايت ص96، 98 رقم، 137).
عُلالة: قليل جداً، غير كافٍ (فوك).
علالة: هي في الأندلس نبات اسمه العلمي Polypodium Dryopteris وفي ابن البيطار (1: 420): وهو العلالة أيضاً عند بعض شجاربنا بالأندلس.
علاَّلة: قنينة، قارورة، زجاجة. (فوك، الكالا) وفي معجم الكالا ذكرت أولاً بلام واحدة من غير تشديد وجمعها بالألف والتاء، ثم ذكرت بلام مشددة وجمعها علائل.
مُعِّل. عند الدروز: معل علة العلل بمعنى السبب المؤثر في سبب الأسباب (يعني همزة) وهو الحاكم والإله الأسمى. (دي ساسي طرائف 2: 91،97، 263، 274).
مُعَّلل: يقال عن إسناد أو نص حديث فيه خطأ خفي سببه خطأ الراوي (دي سلان المقدمة 2: 483).
مِعلال: كثير العلل والأمراض (فوك).
معلول: معمول، مفعول. والجمع معلولات (بدرون ص20).

عل

1 عَلَّهُ, aor. ـُ (S, O, Msb, K) and عَلِّ, (S, O, K,) inf. n. عَلَلٌ (Msb, K) and عَلٌّ, (K,) He gave him to drink the second time; (S, O, Msb, K;) and so ↓ اعلّهُ, (K, TA,) inf. n. إِعْلَالٌ. (TA.) [See also 2 and 4.] b2: [Hence, (assumed tropical:) He dyed it a second time; namely, a hide: see a verse cited voce مُحْلِفٌ.] b3: Hence [also], (TA,) عَلَّ الضَّارِبُ المَضْرُوبَ (tropical:) The beater plied the beaten with a continued beating; (S, O, K, TA;) and so عَلَّهُ ضَرْبًا. (TA.) b4: And عَطَآءُ اللّٰهِ مُضَاعَفٌ يَعُلُّ بِهِ عِبَادَهُ مَرَّةً بَعْدَ أُخْرَى (assumed tropical:) [The gift of God is redoubled; He bestows it upon his servants one time after another]. (TA.) A2: And عَلَّ, (Msb, K,) or عَلَّ بِنَفْسِهِ, the verb being also intrans., (S, O,) aor. ـِ (IAar, Msb, K) and عَلُّ, (IAar, K,) inf. ns. as above, (TK,) He drank (IAar, * S, O, Msb, K) the second draught: (IAar, * S, O, K:) or drank after drinking, uninterruptedly: (K:) and عَلَّتِ الإِبِلُ, aor. ـِ and عَلُّ, The camels drank the second draught. (TA.) A3: And هٰذَا طَعَامٌ قَدٌ عُلَّ مِنْهُ This is food of which some has been eaten. (Kr, K. *) A4: عَلَّ, aor. ـِ (IAar, Msb, K,) inf. n. عَلٌّ, (TA,) He (a man, IAar, Msb) was, or became, diseased, sick, or ill; (IAar, Msb, K;) and (Msb, K) so ↓ اعتلّ, (S, O, Msb, K,) inf. n. اِعْتِلَالٌ; (K;) and so عُلَّ, in the pass. form: A5: and the trans. verb is عَلَّهُ, [syn. with اعلّهُ,] aor. in this case عَلُ3َ. (Msb. See 4.) A6: [عُلَّ الشَّىْءُ is mentioned in the S, with the addition ↓ فَهُوَ مَعْلُولٌ, but without any explanation; perhaps as meaning The thing was caused; from عِلَّةٌ “ a cause,” of which مَعْلُولٌ (q. v.) is the correlative: but the context seems to indicate that it means the thing was used for the purpose of diverting from some want: Golius appears to have read عَلَّ, and to have been led by what next precedes it in the S to render it loco alterius rei fuit lactavitve res.]2 تَعْلِيلٌ signifies The giving to drink after giving to drink. (S.) See 4. [And see also 1, first sentence.] b2: And The plucking fruit one time after another. (S.) b3: And عللّٰهُ بِهِ, (S, O, K,) inf. n. as above (K) [and تَعِلَّةٌ, q. v.], He diverted, or occupied, him [so as to render him contented] with it; (S, O, K;) namely, a thing, (S, O,) or food, &c., (K, TA,) as, for instance, discourse, and the like; (TA;) like as the child is diverted, or occupied, with somewhat of food, by which he is rendered contented to be restrained from milk. (S, O, TA. *) One says, فُلَانٌ يُعَلِّلُ نَفْسَهُ بِتَعِلَّةٍ

[Such a one diverts, or occupies, himself, so as to render himself contented, with something diverting]. (S, O.) [See also مُعَلِّلٌ. And see 5.]

A2: Also The assigning a cause: and the asserting a cause. (KL.) [One says, عللّٰهُ بِكَذَا He accounted for it by assigning as the cause such a thing: and he asserted it to be caused by such a thing.]3 عَالَلْتُ النَّاقَةَ I milked the she-camel in the morning and the evening and the middle of the day: (Lh, O, TA:) in the K, erroneously, عَالَّتِ النَّاقَةُ [as meaning the she-camel was milked at those times]: (TA:) and the subst. is ↓ عِلَالٌ: (K: [but there is no reason why this should not be regarded as a reg. inf. n.:]) Lh cites this verse, (O,) of an Arab of the desert, (TA,) اَلْعَنْزُ تَعْلَمُ أَنِّى لَا أُكَرِّمُهَا عَنِ العِلَالِ وَلَا عَنْ قِدْرِ أَضْيَافِى

[The she-goat knows that I will not preserve her from the milking in the morning and the evening and the middle of the day nor from the cookingpot of my guests]: (O:) or, accord. to Az, عِلَالٌ signifies the milking after milking, before the udder requires it by the abundance of the milk. (TA.) [See also 6.]4 أَعْلَلْتُ الإِبِلَ I brought, or sent, back the camels from the water (S, O, K) after they had satisfied their thirst, (O,) or before they had satisfied their thirst: (S, K:) or, (S, O, K,) [if the latter is meant,] accord. to some of the etymologists, (S, O,) it is with غ; (S, O, K; [see 4 in art. غل;]) as though it were from the meaning of “ thirsting; ” but the former is what has been heard; (S, O;) and it means I gave the camels to drink the second draught, or watered them the second time, and then brought them, or sent them, back from the water, having their thirst satisfied; and thus, too, means الإِبِلَ ↓ عَلَّلَتُ; the contr. of أَغْلَلْنُهَا. (TA.) See also 1, first sentence. b2: And اعلّ القَوْمُ The people, or party, were, or became, persons whose camels had drunk the second time. (S, O, K. *) A2: اعلّهُ اللّٰهُ God caused him to be diseased, sick, or ill; (Msb, K;) as also ↓ عَلَّهُ, aor. ـُ (Msb.) One says, لَا أَعَلَّكَ اللّٰهُ, meaning May God not smite thee with a disease, a sickness, or an illness. (S, O.) b2: And اعلّهُ signifies also He made him, or pronounced him, to have an excuse (جَعَلَهُ ذَا عِلَّةٍ): whence إِعْلَالَاتُ الفُقَهَآءِ [The excusings of the lawyers]. (Msb.) 5 تعلّل بِهِ He diverted himself, (S,) or occupied himself so as to divert himself, (K,) and (S, in the K “ or ”) contented, or satisfied, himself, or he was, or became diverted, &c., with it; (S, K;) as also ↓ اعتلّ: (K:) as, for instance, with a portion of food, [so that the craving of his stomach became allayed,] before the [morning-meal called]

غَدَآء; (M voce سُلْفَةٌ, and K voce لُمْجَةٌ, &c.;) and as a beast does with the cud: (TA:) he occupied himself so as to divert himself, and fed [or sustained] himself, with it: (Har p. 23:) and he whiled away his time with it. (W p. 55.) and تعلّل بالْمَرْأَةِ He diverted himself with the woman. (K.) b2: And تعلّل signifies also He occupied himself vainly. (S and TA in art. جدب: see a verse cited voce جَادِبٌ.) b3: And He made an excuse. (KL. [See also 8.]) b4: And تَعَلَّلَتْ مِنْ نِفَاسِهَا, and ↓ تَعَالَّتْ, (K, TA,) as also تَعَالَتْ, without teshdeed, (TA, [see 5 in art. علو,]) She passed forth from her state of impurity consequent upon childbirth, (K, * TA,) and became lawful to her husband. (TA.) 6 هُوَ يَتَعَالُّ نَاقَتَهُ means He milks the عُلَالَة [q. v.] of his she-camel. (TA. [See also 3.]) And الصَّبِىُّ يَتَعَالُّ بِثَدْىِ أُمِّهِ [perhaps correctly ثَدْىَ أُمِّهِ, and app. meaning The child exhausts the عُلَالَة, or remains of milk, in the breast of his mother]. (TA.) b2: And تَعَالَلْتُ النَّاقَةَ (assumed tropical:) I elicited from the she-camel what power she had [remaining] of going on. (S, O.) b3: And تَعَالَلْتُ نَفْسِى signifies the same as تَلَوَّمْتُهَا [app. meaning I waited for myself to accomplish a want, or an object of desire, so that I might avoid blame: for تَلَوَّمَ as signifying اِنْتَظَرَ and تَنَظَّرَ is trans. as well as intrans.; and seems to be originally similar to تَأَثَّمَ and تَحَنَّثَ &c.]. (TA.) b4: See also 5, last sentence.8 اعتلّ: see 1, latter half. b2: [Hence, اعتلّت الرِّيحُ (assumed tropical:) The wind became faint, or feeble.]

A2: See also 5, first sentence. b2: Also He excused himself; or adduced, or urged, an excuse, or a plea; (MA, K, * TA; *) or he laid hold upon a plea, or an allegation. (El-Fárábee, Msb.) You say, اعتلّ عَلَيْهِ بِعِلَّةٍ (S, MA, O) He adduced, or urged, an excuse, or a plea, or pretext, for it. (MA.) And hence, اِعْتِلَالَاتُ الفُقَهَآءِ [The pleas, or allegations, of the lawyers, which they adduce, or upon which they lay hold]. (Msb.) A3: اعتلّهُ He hindered, prevented, impeded, or withheld, him; turned him back or away; retarded him; or diverted him by occupying him otherwise; from an affair. (S, O.) b2: And (S, O, in the K “ or ”) He accused him of a crime, an offence, or an injurious action, that he had not committed. (S, O, K.) R. Q. 2 تَعَلْعَلَ He, or it, was, or became, unsteady, or shaky, and lax, or uncompact. (K.) عَلْ and لَعَلْ and عَلْكَ and لَعَلْكَ: see عَلَّ, below.

A2: عَلْ عَلْ (K, TA, in the O written as one word,) A cry by which one chides sheep or goats (Yaakoob, O, K) and camels. (O.) عَلُ: see art. علو.

عَلَّ and لَعَلَّ (S, O, Mughnee, K) are dial. vars.; or the former is the original, the ل being augmentative, (S, O, Mughnee,) prefixed for the purpose of corroboration: the meaning is expectation of a thing hoped for or feared; (S, O;) importing hope, or eager desire, and fear, or caution: (S, O, K:) each is a particle, like إِنَّ and لَيْتَ and كَأَنَّ and لٰكِنَّ: (S, O:) and like عَسَى [q. v.] in meaning; but like إِنَّ in government; (Mughnee;) governing the subject in the accus. case, and the predicate in the nom.: one says, عَلَّكَ تَفْعَلُ [Maybe, or perhaps, thou wilt do such a thing], and عَلِّى أَفْعَلُ [May-be I shall do], and لَعَلِّى أَفْعَلُ; and sometimes they said, عَلَّنِى and لَعَلَّنِى; (S, O;) and one says also ↓ عَلْ and ↓ لَعَلْ, with the ل quiescent, and ↓ عَلْكَ and ↓ لَعَلْكَ: (O:) [and accord. to general usage, one says, لَعَلَّ زَيْدًا قَائِمٌ May-be Zeyd is standing:] and the tribe of 'Okeyl made each to govern the subject in the gen. case, (S, O, Mughnee,) saying, لَعَلَّ زَيْدٍ قَائِمٌ; (S, O;) and allowed the pronouncing عَلِّ and لَعَلِّ: (Mughnee:) sometimes its subject is suppressed, as in عَلَّ أَنْ أَتَقَدَّمَ, meaning لَعَلَّنِى أَنْ

أَتَقَدَّمَ [May-be I shall precede]: (Ham p. 517:) the Koofees allow the mansoob aor. [immediately] after, on the authority of the reading of Hafs, [in the Kur xl. 38,] لَعَلِّى أَبْلُغَ الأَسْبَابَ [May-be I may reach the places of ascent, or the regions, or tracts, of the heavens]. (Mughnee.) Other dial. vars. of عَلّ are mentioned in art. لعل [q. v.]. (K.) عَلٌّ: see عَلَلٌ, in two places.

A2: Also [in the CK erroneously with damm to the ع in all the senses here following that are expl. in the K] An emaciated tick: (S, O:) or a big-bodied tick: or a small-bodied one: (K, TA:) pl. عِلَالٌ. (TA.) b2: And A man advanced in age, (S, O, K,) small in body, (S, O,) or slender, or spare; (K;) as being likened to the tick. (S, O.) And anything slender (دَقِيق, for رَقِيق in the K is a mistranscription, TA) in body, advanced in age. (M, K, * TA.) And A man whose skin is contracted by disease. (IDrd, O, K.) b3: Also One in whom is no good: Esh-Shenfarà says, وَلَسْتُ بِعَلٍّ [And I am not one in whom is no good: but the context seems rather to require one of the other meanings mentioned above: and another reading (بِفِلٍّ) is mentioned by De Sacy, in his Chrest. Ar., 2nd ed., ii. 359]. (O, TA.) b4: Also A man who visits women much, or often, (K, TA,) and diverts himself with them. (TA.) b5: And A big-bodied, large he-goat. (K.) عُلٌّ and عِلٌّ: see عُلْعُلٌ.

عَلَّةٌ A [single] second draught. (Mgh.) b2: and hence, (Mgh,) A woman's fellow-wife; her husband's wife: (Mgh, Msb, * K:) or, as some say, a step-mother: but the former is the more correct meaning: (Mgh:) pl. عَلَّاتٌ. (Msb.) Whence, بَنُو العَلَّاتِ The sons of one father by different mothers: as though, when he added by marriage a second wife to the first, he took a second draught. (S, * Mgh, O, * Msb, * K. *) أَوْلَادُ الأَخْيَافِ means the contr. of this: and أَوْلَادُ الأَعْيَانِ, the sons of the same father and mother. (Msb.) Accord. to IB, one says, هُمَا أَخَوَانِ مِنْ ضَرَّتَيْنِ [They two are brothers from two fellow-wives]; but they did not say, مِنْ ضَرَّةٍ: and accord. to ISh, one says, هُمْ بَنُو عَلَّةٍ and أَوْلَادُ عَلَّةٍ. (TA.) And it is said in a trad., الأَنْبِيَآءُ بَنُو عَلَّاتِ, (Mgh,) or أَوْلَادُ عَلَّاتٍ, (TA,) meaning The prophets are of different mothers, but of one religion: (T, Mgh, TA:) or of one faith, but of different religious laws or ordinances. (Nh, TA.) A2: See also عُلَالَةٌ.

عِلَّةٌ An accident that befalls an object and causes its state, or condition, to become altered. (TA.) b2: And hence, (TA,) A disease, sickness, or malady; (S, O, K, TA;) because, by its befalling, the state becomes altered from strength to weakness; so says El-Munáwee in the “ Tow-keef: ” (TA:) or a disease that diverts [from the ordinary occupations; app. regarded as being from what next follows]: pl. عِلَلٌ (Msb) [and عِلَّاتٌ]. b3: Also An accident, or event, that diverts the person to whom it occurs from his course, (S, O, K,) or from the object of his want: (M:) as though it became a second occupation hindering him from his former occupation. (S, O.) b4: and [hence,] an excuse; an apology; a plea whereby one excuses himself. (TA.) Hence, (K, * TA,) لَاتَعْدَمُ خَرْقَآءُ عِلَّةً [expl. in art. خرق]. (K, TA.) [See also another ex. in art. سأل, conj. 3.] b5: And A cause: [and particularly an efficient cause:] (M, K:) one says, هٰذَا عِلَّةٌ لِهٰذَا This is a cause of this: (M:) and هٰذِهِ عِلَّتُهُ This is its cause: (K:) [and ↓ عِلَّةٌ وَمَعْلُولٌ Cause and effect; a phrase of frequent occurrence in theological and other works:] and [sometimes عِلَّةٌ signifies a pretext, or pretence:] it is said in a trad. of 'Áïsheh, فَكَانَ عَبْدُ الرَّحْمٰنِ يَضْرِبُ رِجْلِى

بِعِلَّةِ الرَّاحِلَةِ, meaning And 'Abd-Er-Rahmán was beating my leg with the pretence, or pretext, of his beating the side of the camel with his leg. (TA.) b6: The phrase عَلَى عِلَّاتِهِ means In every case. (S, O, K.) Zubeyr says, إِنَّ البَخِيلَ مَلُومٌ حَيْثُ كَانَ وَاٰ كِنَّ الجَوَادَ عَلَى عِلَّاتِهِ هَرِمُ [Verily the niggard is blamed wherever he be; but the liberal in all his circumstances is Herim]: (S, O:) meaning his companion Herim Ibn-Sinán El-Murree. (S in art. هرم.) عَلَلٌ and ↓ عَلٌّ [both mentioned in the first paragraph as inf. ns.] The second draught: or a drinking after drinking, uninterruptedly: (K:) or the former signifies a second drinking; one says عَلَلٌ بَعْدَ نَهَلٍ [a second drinking after a first drinking]: (S, O:) or a drinking after drinking: (Msb:) and the second watering of camels; the first being termed the نَهَل: (As, TA:) these two terms are also similarly used in relation to suckling: and one of the unknown poets says, ثُمَّ انْثَنَى مِنْ بَعْدِ ذَا فَصَلَّى

↓ عَلَى النَّبِىِّ نَهَلًا وَعَلَّا [Then he turned, or turned away or back, after that, and blessed the Prophet a first time and a second time]. (TA.) b2: Also, the former, Food that has been eaten. (Kr, TA.) [See also نَهَلٌ.]

عُلُلٌ: see عُلْعُلٌ.

عِلَالٌ: see 3; of which it is said in the K to be the subst., though app. the inf. n. عَلُولٌ Some light food with which the sick person is diverted or occupied [so as to be rendered contented]: pl. عُلُلٌ. (TA.) عَلِيلٌ Diseased, sick, or ill; (S, Msb;) and so with ة applied to a woman: (Mgh:) or, the former, rendered diseased &c. by God; [being used as the pass. part. n. of أَعَلَّهُ in the phrase اعلّهُ اللّٰهُ;] (K;) as also ↓ مُعَلٌّ, (Msb, K,) agreeably with rule, but this is seldom used; (Msb;) and ↓ مَعْلُولٌ, from عَلَّهُ اللّٰهُ; (Msb;) or this last should not be said, for, though the theologians say it, it is not of established authority. (K, * TA.) A2: عَلِيلَةٌ also signifies A woman perfumed repeatedly: (AA, O, K, TA:) and accord. to AA, ↓ مُعَلَّلٌ, as used in a verse of Imra-el-Keys, signifies perfumed time after time. (O.) [See also مُعَلِّلٌ.]

عُلَالَةٌ (S, K) and ↓ تَعِلَّةٌ (S, * K) and ↓ عَلَّةٌ, (K, TA,) with fet-h, (TA, [in the CK العِلَّةُ is put for العَلَّةُ,]) A thing with which a person, (S, K,) or a child, (TA,) is diverted, or occupied so as to be diverted, and contented, or satisfied, (S, K, TA,) such as talk, and singing, and food, &c., (Har p. 308,) [or such as a small quantity of food by which the craving of his stomach is allayed,] in order that he may be quiet. (TA.) It is said in a trad., accord. to different relations thereof, that dates are the ↓ تَعِلَّة of the child or of the guest. (TA.) b2: Also, the first, accord. to the copies of the K, What is drawn from the udder after the first فِيقَة: but accord. to IAar, what is drawn from the udder before the first فِيقَة [or milk that collects in the udder between two milkings], and before the second فيقة collects: also termed عُرَاكَةٌ and دُلَاكَةٌ: (TA:) [or] the milking that is between two milkings: (S, O:) [or] it signifies also the middle milking of the camel that is milked in the first part and the middle and the last part of the day: (K:) or, as some say, the milk that she excerns [into her udder] after the milking of the copious flow thereof. (TA.) b3: And A remaining portion of milk (S, O, K, TA) in the udder: (TA:) and (assumed tropical:) of other things: [ for instance,] (tropical:) of the course [of a beast]: (K:) (tropical:) of the running of a horse; (S, O, TA;) the former portion whereof is termed بُدَاهَةٌ: (TA:) and (assumed tropical:) of anything: (S, K:) as (tropical:) of the flesh of a sheep or goat: and (tropical:) of the strength of an old man. (TA.) عُِلِّىٌّ: see the next paragraph, in three places.

عِلِّيَّةٌ (S, O, K) and عُلِّيَّةٌ (O, K) An upper chamber; syn. غُرْفَةٌ: pl. عَلَالِىُّ. (S, O, K.) [It is mentioned also in art. علو, q. v.] b2: هُوَ مِنْ عِلِّيَّةِ قَوْمِهِ and عُلِّيَّتِهِمْ, [both mistranscribed in the CK,] and عِلْيَتِهِمْ, without teshdeed, [which belongs to art. علو,] and ↓ عِلِّيِّهِمْ and ↓ عُلِّيِّهِمْ, [which are also mistranscribed in the CK,] mean (assumed tropical:) He is of the exalted, or elevated, of his people. (K, TA.) b3: ↓ عِلِّيُّونَ mentioned in the Kur [lxxxiii. 18 and 19] is [said to be] a pl. of which the sing. is ↓ عِلِّىٌّ, or عِلِّيَّةٌ or عُلِّيَّةٌ, or a pl. having no sing., (K, TA,) [or rather it is from the Hebr.

עֶלְיוֹן

signifying “ high,” or “ higher,”] and is said to be A place in the Seventh Heaven, to which ascend the souls of the believers: or the most elevated of the Paradises; like as سِجِّين is the most elevated of the places of the fires [of Hell]: or rather it is properly a name of the inhabitants thereof; for this [sort of] pl. is peculiar to rational beings: (TA:) it is mentioned again in art. علو [in which see other explanations]. (K, TA.) عَلَّانٌ Ignorant: (O, K:) so in the saying, أَنَا عَلَّانٌ بِأَرْضِ كَذَا وَكَذَا [I am ignorant of such and such a land]: (O:) and so, with ة, applied to a woman: (O, K:) mentioned by Aboo-Sa'eed, as being well known: but said by Az to be unknown to him. (O.) هُوَ فُلَانُ بْنُ عِلَّانٍ means He is a person unknown. (TA.) عِلِّيُّونَ: see عِلِّيَّةٌ.

عُلْعُلٌ (S, O, K) and عَلْعَلٌ (Kr, IF, O, K) The رَهَابَة [or ensiform cartilage, or lower extremity of the sternum], which is the portion of the bone that impends over the belly, resembling a tongue: (S, O, K:) or the head of the رَهَابَة of the horse: or the extremity of the rib that impends over the رَهَابَة, which is the extremity of the stomach: pl. علل [so in my original, perhaps ↓ عُلُلٌ,] and ↓ عُلٌّ and ↓ عِلٌّ [all of which are anomalous]. (TA.) b2: And The male of the قَنَابِر, (S, O,) the male قُنْبُر [or lark]; as also ↓ عَلْعَالٌ. (K.) In some one or more of the copies of the S, الذَّكَرُ مِنَ القَنَافِذِ is erroneously put for الذكر من القَنَابِرِ. (TA.) b3: And The membrum virile, (S, O,) or the penis, (K,) or the جُرْدَان, (IKh, TA,) when in a state of distention: (IKh, TA, and so in a copy of the S:) or such as, when in a state of distention, does not become hard, or strong. (K.) عَلْعَلَانٌ A species of large trees, (O, K,) the leaves of which are like those of the قُرْم. (O.) عَلْعَالٌ: see عُلْعُلٌ, second sentence.

عُلْعُولٌ Continual evil or mischief; and commotion, or tumult; and fight, or conflict. (K.) One says, إِنَّهُ لَفِى عُلْعُولِ شَرٍّ and زُلْزُولِ شَرٍّ, meaning Verily he is in a state of fighting, or conflict, and commotion, or tumult. (Fr, O.) [See also زُلْزُولٌ.]

عَالَّةٌ and [its pls.] عَوَالُّ and عَلَّى epithets applied to camels [as meaning Taking, or having taken, a second draught; and so the first applied to a single she-camel]. (TA.) It is said in a prov., عَرَضَ عَلَىَّ سَوْمَ عَالَّةٍ [He offered to me in the manner of offering water to those (camels) taking, or having taken, a second draught]; (S, O, K, TA; in the CK, عُرِضَ and سَوْمُ;) applied to one who offers food to him who does not need it; like the saying of the vulgar, عَرْضَ سَابِرِىٍّ; (TA;) i. e., without energy; for one does not offer drink to the عالّة with energy, as one does to the نَاهِلَة [or those taking, or having taken, the first draught]. (S, O, K, TA. [See also Freytag's Arab. Prov. ii. 84.]) تَعِلَّةٌ an inf. n. of 2 [q. v.]. (Ham p. 91.) b2: See also عُلَالَةٌ, in two places.

مُعَلٌّ: see عَلِيلٌ.

مُعَلَّلٌّ: see عَلِيلٌ. [And see also the paragraph here following.]

مُعَلِّلٌ Giving to drink time after time. (K.) b2: And [hence,] That diverts with the saliva him who sucks it in [when kissing]; thus in a verse of Imra-el-Keys, accord. to one relation thereof; (O, and Har p. 566;) as expl. by Az; and thus, with ة, applied to a female: (Har:) but accord. to IAar, that aids with kindness after kindness (بِالْبِرِّ بَعْدَ البِرِّ [in Har على البرء بعد البرء]): another reading of the word in that verse, المُعَلَّل, has been expl. above, voce عَلِيلٌ, on the authority of AA. (O.) b3: Also Plucking fruit time after time. (K.) b4: And One who repels the collector of the [tax called] خَرَاج with excuses. (IAar, M, O, K.) b5: Also, (TA,) or المُعَلِّلُ, (S, O, K,) One of the days called أَيَّامُ العَجُوزِ; [respecting which see art. عجز;] (S, O, K, TA;) because it diverts men by somewhat of an alleviation of the cold: (S, O, TA:) or, accord. to some, it is called مُحَلِّلْ. (TA.) مَعْلُولٌ: see عَلِيلٌ: A2: and see عِلَّةٌ: and also 1, last sentence.

يَعْلُولٌ A pool of water left by a torrent, white, and flowing in a regular, or continuous, course, one portion following another: (As, O, K, TA:) or, accord. to Suh, in the R, [simply] a pool of water left by a torrent; so called because it waters the ground a second time (يَعُلُّ الأَرْضَ بِمَائِهِ [after its having been watered by the rain]): pl. يَعَالِيلُ. (TA.) b2: And A dye (صِبْغ) that is imbided (عُلَّ) one time after another: (O, K:) or, accord. to 'Abd-El-Lateef El-Baghdádee, a garment, or piece of cloth, dyed, and dyed again. (TA.) b3: Accord. to AA, [app. as applied to camels,] يَعَالِيلُ signifies That have drunk one time after another; and has no sing.: but it is said on other authority to signify that go away at random to pasture (اَلَّتِى تَهْمِى) one time after another; and to have for its sing. يَعْلُولٌ: and some say that it signifies such as are excessive in respect of whiteness. (TA.) b4: Also, the sing., Rain after rain: (AO, O, K:) pl. as above. (TA.) b5: And the pl., (S, M, O, TA,) [accord. to the context in the K the sing., which is clearly wrong,] Bubbles (حَبَاب, M, K, TA, [in the CK حُباب,] and نُفَّاخَات, S, O, K, [both, I think, evidently meaning thus,]) upon water; (S, M, O, K;) said to be from the falling of rain; and to be used in a verse of Kaab Ibn-Zuheyr for ذَاتُ يَعَالِيلَ as meaning having bubbles: (TA:) sing. as above. (O.) b6: And Clouds disposed one above another; (S, O;) sing. as above: (S:) or [simply] clouds; so in the R; to which ISd adds containing rain: (TA:) or white clouds; (K, TA; a meaning assigned in the K to the sing.;) but this is said by Niftaweyh in explanation of the phrase بِيضٌ يَعَالِيلُ in a verse of Kaab Ibn-Zuheyr to which reference has been made above: (TA:) or [the sing. signifies] a white portion of clouds. (M, K.) b7: The pl. is also said to signify Lofty mountains; and Suh adds, from the upper parts of which water descends. (TA.) A2: Also, the sing., A camel having two humps. (IAar, O, K.) b2: And A camel such as is termed أَفِيل [q. v.]. (O.)

هج

1 هَجَّتِ النَّارُ aor. ـِ inf. n. هَجِيجٌ and هَجٌّ; (L;) The fire burned fiercely, or intensely; or flamed, or blazed. or burned without smoke, fiercely, or intensely or, made a noise, or sound: هَجِيجُِ النَّار being the same as أَجِيجُهَا, (S, L, K) like as هَرَاقَ is the same as أَرَاقَ (S, L,) or, burned, and caused a sound, or noise, to be heard by its burning. (L.) A2: See art. عَجَّ, last para.2 هجّج النَّارَ He made the fire to burn fiercely, or intensely; or to flame, or blaze, or burn without smoke, fiercely, or intensely: or, to make a noise, or sound, or to burn so as to cause a sound, or noise. to be heard by its burning. (L.) b2: هجّج He (a camel) had his eyes sunk in his bead by reason of hanger or thirst or fatigue; not by their natural formation. (Lth, As.) b3: هَجَّجَتْ عَيْنُهٌ [so in three copies of the S, and in the L; not هَجَّتْ, as Golius seems to have found it written in a copy of the S;] His eye became sunk in its socket, (As, S) In the saying of the daughter of El-Khuss, when she was asked how she knew a she-camel to be pregnant, أَرَى العَيْنَ هَاجّْ وَالسَّنَامَ رَاجّْ وَتَمْشِى فَتُفَاجّْ [I see the eye to have become sunk, and the hump to have shaken, or moved to and fro, and she walks, and straddles in doing so], هاجّ may be [an act. part. n.] formed from هَجَّتْ, although this form of the verb be not used; and she makes العين masc., meaning thereby العُضْو or الطَّرْف; for properly she should have said هَاجَّة: or هاجّ is used [instead of هَجَّجَّتْ] in im-cation of راجّ [and تفاجّ]. (L.) 3 هاجّ فِى هَدِيرِهِ He (a camel) made his braying to reciprocate. (L.) 4 أَهْجَ3َ see عَجَّ last paragraph 8 اهتجّ فِيهِ He persevered (تَمَادى) in it, K. i. e., in his judgment, not listening to the (??) of any one. (TA.) 10 استهجّ He followed his own judgment. (K,) whether erring or taking a right (??) without consulting any one. (TA.) R. Q. 1 هَجْهَجَ بالسَّبْعِ (S, K,) and السَّبْع, (L,) He cried one to the lion or others (??) of prey, (S, K,) and chid him, in order that he ought refrain, forbear, or abstain (S) [See هَجِ b2: هَجْهَجَ بِالْجَمَلِ He chid the camel, saying to him هِيج; (K;) [in the CK. هِيجَ, see art هيج:]) or هيجْ; (accord. to the TA;) [but it occurs in a verse written هيج ] and in like manner بالنَّاقَةِ, the she-camel (L.) b3: هَجْهَجَ فِى

هَدِيرِهِ, said of a stallion-camel, (S) He make a vehement noise in his braying. (L.) هَجٍ and هَجْ, (S, K,) like as one says نَخٍ and بَخْ, (S,) or هِجِى. as related by Lh, (L,) and هَجا (K,) or هَجٍ هَجٍ and هَجْ هجْ and ??. (Az,) Cries by which one chides a dog. (S, K,) and a lion, and a wolf, &c., to quiet him: (Az:) and sometimes one says هَجَا هَجَا (ISd,) and, if he please, هَجا, once, (Az) to chide camels (ISd, Az) and هَجْ, or هَج at the end of a verse is a cry by which a she-camel is chidden. (L.) For هَجْ هَجْ, one also says جَهْ جَهْ, by transposition. (L.) هَجْهَجْ, (K,) and هَجْهَجَ, (S,) but the latter is only used by poetic licence, (K,) A cry by which sheep or goats (and a dog, Az,) are (??), or checked, or urged, (S, K.) هَجْهَجَةٌ A word imitative of the cry of a man when he cries out to a lion. (Lth) [See هَج]

هَجَاجٌ One in whom is no good. (L, art. عَجَّاج.) هَجَاجَيْكَ, (As, S, K,) as also هَدَاذَيْكَ, (As, S,) in the dual number. like دَوَالَيْكَ and حَوَالَيْك, (TA,) supposing [it to be addressed to] two [persons], (As, S, K,) or هجاجيك هُمُنَا وَهُهُنَا i. e., Refrain thou! or forbear thou! or abstain thou! (TA;) said to people when one desires their refraining, or forbearing, or abstaining, from a thing: (As, S, K:) and to a lion, and a wolf, &c., to quiet him. (Lh.) رَكِبَ هَجَاجَ, (indecl., S,) and هَجَاجِ, [in form], like قَطَامِ, (S, K,) or ركب مِنْ أَمْرِهِ هجاج, and ركب هَجَاجَيْهِ, in the dual. form, (TA,) He went at random, or heedlessly, without any certain aim, or object; or went his own way, without consideration, not obeying a guide to the right course; or pursued a headlong, or rash, course. (S, K.) هَجِيجٌ (S, K) and ↓ إِهْجِيجٌ (K) A deep valley: (S, K:) or deep, as an epithet, applied to a valley: of the dial. of El-Yemen: pl. [of the former] هُجَّانٌ. (TA.) هَجَاجَةٌ, (K,) without the art. ال, (TA,) or رَجُلٌ هَجَاجَةٌ, (S,) and ↓ هَجْهَاجٌ and ↓ هَجْهَاجَةٌ, (K,) A stupid, or foolish, man; one of little sense: (S, K:) and the first, one who consults not any one, but follows his own judgment whether he err or take a right course: (Sh:) or without heart and without intellect or intelligence: (AA in TA, art. رع:) and the second, a rude, coarse, or churlish, and stupid, or foolish, man: (K:) and the third, a man of much evil, or mischief, and of little understanding: or, accord. to Az, of no understanding, and of no judgment. (TA.) هَجْهَاجٌ A camel that brays vehemently. (K.) A word imitative of the sound which a stallioncamel makes in his braying. (TA.) b2: هَجْهَاجٌ Wont to take fright, and to run away. (S, K.) b3: See هَجَاجَةٌ.

هَجْهَاجَةٌ: see هَجَاجَةٌ.

عَيْنٌ هَاجَّةٌ, (S, L,) and ↓ مُهَجِّجَةٌ, (L,) An eye sunk in its socket. (S, L.) [See 2.]

مُهَجْهِجٌ and مُهَجْهِجَةٌ A person chiding a lion by a cry. (L.) [See هِجٍ.]

مُهَجِّجَةٌ: see هَاجَّةٌ.