Lane's Lexicon (Edward Lane, 1863)

مُؤْكَلٌ ذ (assumed tropical:) Fortunate; possessed of good fortune; prosperous. (Aboo-Sa'eed, K.)

مُؤْكِلُ الرِّبَا ذ (tropical:) [ The giver of usury: see اآكِلٌ, last sentence]. (TA.)

مَأْكَلَةٌ ذ and ↓ مَأْكُلَةٌ: see أُكُلٌ: ― -b2- and for the former, see also أُكْلَةٌ, in two places. ― -b3- Also, both words, i. q. مِيرَةٌ i. e. Corn, or any provision, which a man brings, or purveys, for himself or his family, or for sale ]. (K.) ― -b4- Also used in the sense explained above, voce أُكُلٌ, [as a subst.,] and likewise as an epithet, so that one says شَاةٌ مأكلهٌ [as meaning A sheep, or goat, that is eaten ]. (K.) ― -b5- Both words signify [also] A place whence one eats. (S, O.) ― -b6- [And hence] one says, اِتَّخَذْتُ فُلَانًا مَأْكَلَةً and مَأْكَلَةٌ (assumed tropical:) [ I took for myself such a one as a person from whom to obtain what to eat ]. (S, O.) ― -b7- [The pl. is مَاآكِلُ: of which see an ex. voce اآكَالٌ.]

مَأْكُلَةٌ ذ : see the paragraph next preceding, throughout.

مِئْكَلَةٌ ذ Anything in [i. e. out of] which one eats: (Lh, K:) or [ bowls of the kind called ] صِحَاف, (S,) or a [bowl of the kind called ] صَحْفَة, (TA,) in which the tribe find it easy to cook, (so in a copy of the S and in the TA,) or to put, (so in another copy of the S,) flesh-meat and [the kind of porridge called ] عَصِيدَة: (S, TA:) or a bowl not so large as a صَحفة, but next to it in size, that satisfies the stomachs of two men, or three: (S voce صَحْفَةٌ:) [or] a small [bowl of the kind called ] قَصْعَةٌ, that satisfies the stomachs of three: and a small [cooking-pot such as is called ] بُرْمَه. (K.)

مَأْكُولٌ ذ : see أَكِيلٌ: ― -b2- and أُكُلٌ: ― -b3- and أَكِيلَةٌ. ― -b4- (assumed tropical:) The subjects of a king. (Z, K, TA.) Hence the trad., مَأْكُولٌ حِمْيَرَ خَيْرٌ مِنْ اآكِلِهَا (tropical:) The subjects of Himyer are better than their king, or ruler. (Z, TA.)

مِئْكَالٌ ذ A spoon: (K:) because one eats with it. (TA.)

مُؤَاكِلٌ ذ : see أَكِيلَةٌ. ― -b2- Also, [like ↓ مُسْتَأْكِلٌ,] (assumed tropical:) One who takes and devours the possessions of men. (TA.)

مُسْتَأْكِلٌ ذ : see what next precedes.

2 تَأْكِيمٌ ذ The being big in the كَفَل [i. e. the hinder parts, or posteriors, also termed مَأْكَمَةٌ]. (O, K.) You say, أَكَّمَتِ المَرْأَةٌ The woman was large in the كَفَل. (TK.)

10 استأكم ذ It (a place) became what are termed أَكَم, q. v. (K.) -A2- استأكم مَجْلِسَهُ He (a man, TA) found his sitting-place to be plain, smooth, soft, or easy to sit upon. (K.)

أَكَمٌ ذ : see what next follows.

أَكَمَةٌ ذ A hill, or mound, syn. تَلٌّ, (Msb, K,) [in an absolute sense, or] of what is termed قُفّ [q. v.], (K,) or, as in the M, (TA,) of a single collection of stones: or it is inferior to mountains: or a place that is more elevated than what is around it, and is rugged, not to the degree of being stone: (K:) or an isolated mountain: (K voce جَبَلٌ:) or an eminence like what is termed رَابِيَة: a collection of stones in one place, sometimes rugged and sometimes not rugged: (Msb:) or i. q. قُفٌّ, except that the اكمة is higher and greater: (ISh, TA:) or what is higher than the قُفّ, compact and round, rising into the sky, abounding with stones: (TA:) pl. أَكَمَاتٌ (S, Msb) and ↓ أَكَمٌ, [or this is rather a coll. gen. n. of which أَكَمَةٌ is the n. un.,] (S, Msb, K,) and اـِكَامٌ, (K, TA,) or this is pl. of أَكَمٌ, (S, Msb, TA,) and أُكُمٌ, (K, TA,) or this is pl. of اـِكَامٌ, (S, Msb, TA,) and اآكَامٌ [a pl. of pauc.], (K,) or this is pl. of أُكُمٌ, (S, Msb, TA,) and اآكُمٌ [which is also a pl. of pauc.], (IJ, K,) or this is a pl. of أَكَمٌ: (TA:) IHsh says that أَكَمٌ is the only word like ثَمَرٌ in its series of pls.; for its sing. [or n. un.] is أَكَمَةٌ, and the pl. of this [or the coll. gen. n.] is أَكَمٌ, and the pl. of this is اـِكَامٌ, and the pl. of this is أُكُمٌ, and the pl. of this is اآكَامٌ, and the pl. of this is أَكَامِيمُ [or أَوَاكِيمُ?]. (MF in art. ثمر.) It is said in a prov., used in ridiculing any one who has told of his committing some fault, not desiring to reveal it, جُسْتُمُونِى وَوَرَاآءَ الأَكَمَةِ مَا وَرَاآءَهَا [in which I think the first word to be a mistranscription, for جِئْتُمُونِى, and the literal meaning to be, Ye have come to me; but behind the hill is what is behind it ]: related on the authority of Zeyd Ibn-Kethweh. (TA.) And one says, لَا تَبُلْ عَلَى أَكَمةٍ, meaning (tropical:) Publish not what is secret of thine affair. (TA.)

مَأْكَمٌ ذ and مَأْكِمٌ: see what next follows.

مَأْكَمَةٌ ذ , (El-Fárábee,) or مَأْكِمَةٌ, (S,) or both, and ↓ مَأْكَمٌ and ↓ مَأْكِمٌ, (IAth, K,) The hinder part, posteriors, buttocks, or rump, of a woman; syn. عَجِيزَةٌ: (S:) or a portion of flesh on the head of the وَرِك [or haunch ]; one of two such portions: (Zj in his “Khalk el-Insán,“ and K:) or these are two protuberances of flesh on the heads of the upper parts of the وَرِكَانِ [or haunches ]; on the right and left: (TA:) or they are two portions of flesh conjoining the عَجُز [or buttocks ] and the مَتْنَانِ [or two portions of flesh and sinew next the back-bone, on each side ]; (K, TA;) or, as in the Nh, conjoining the عَجْب [or rump-bone] and the متنان: or two portions of flesh at the root of the وَرِكَاِ: (TA:) pl. مَاآكِمُ. (S, K.) Lh mentions the saying, اـِنَّهُ لَعَظِيمُ الماآكِمِ [ Verily he is big in the hinder parts ]; as though they called every portion thereof مأكم. (TA.) And one says in reviling a person, يَا ا@بِنَ أَحْمَرِ المَأْكَمَةِ, meaning O son of him who is red in the سَفِلَةِ. (TA.)

مُؤَكِّمَةٌ ذ : see what follows.

مُؤَاكِمَةٌ ذ [in the CK, erroneously, مُؤاكَمَة] and ↓ مُؤَكِّمَةٌ She who is large in the مَأْكَمَتَانِ. (K.)

اَلْ أل اـل ال ولي آل is a particle of determination: (Mughnee &c.:) or, accord. to some, it is a conjunct noun, and this is the correct opinion; but some say it is a conjunct particle; and some, a particle of determination: (I 'AK p. 40:) [it is equivalent to our article The ;] as in الرَّجُلُ [ The man ]: (S and K in art. لوم, and I 'Ak p. 48:) accord. to Kh, [what is termed] the determinative is اَلْ [altogether, and therefore it is called by some “the determinative alif and lám“]; but accord. to Sb, it is the ل alone; [wherefore it is called by some, as in the S &c., “the lám of determination;”;] so that accord. to Kh, the hemzeh is a hemzeh of disjunction; but accord. to Sb, it is a hemzeh of conjunction: (I 'Ak ubi suprà:) [J says,] the ل being quiescent, the conjunctive ا is prefixed to it in order that it may commence therewith; but when it is conjoined with what precedes it, the ا is dropped, as in لِلرَّجُلِ. (S in art. لوم.) Sometimes the Arabs suppress hemzeh after it; and sometimes they also suppress the ا of the article itself: thus, for الأَحْمَرُ, they say الَحْمَرُ, and لَحْمَرُ. (Zj, cited in TA in art. ايك.) In the dial. of some of the people of El-Yemen, (TA in art. ام, q. v.,) or in the dial. of Himyer, (TA in art. طيب,) امْ is used in the sense of ال. (TA.) ― -b2- It is used to distinguish a noun as known [to the hearer or reader in a particular and definite sense]: (Mughnee, I 'Ak ubi suprà:) first, by its being mentioned [before]; (Mughnee;) as in [the words of the Kur lxxiii. 15 and 16,] كَمَ أَرْسَلْنَا اـِلَى فِرْعَوْنَ رَسُولًا فَعَصَى فِرْعَوْنُ الرَّسُولَ [ Like as we sent unto Pharaoh an apostle, and Pharaoh disobeyed the apostle ]; (Mughnee, I 'Ak;) in which case, the pronoun may supply the place which it and the noun that it accompanies occupies: secondly, by its being conceived in the mind; as in [the Kur ix. 40,] اـِذْ هُمَا فِى الغَارِ [ When they two were in the cave ]: and thirdly, by its being applied to a thing present; and accord. to Ibn-'Osfoor, this does not occur except after nouns of indication, as in جَاآءَ نِى هٰذَا الرَّجُلُ [ This man (lit. this, the man, ) came to me ]; or after أَىّ in calling, as in يَا أَيُّهَا الرَّجُلُ [ O man ]; or after اـِذَا denoting a thing's happening suddenly, or unexpectedly, as in خَرَجْتُ فَاـِذَا الأَسَدُ [ I went forth, and lo, there was the lion ]; or after the noun denoting the present time, as اَلْاآنَ [ Now ]: but this requires consideration; for you say to the reviler of a man in you presence, لَا تَشْتِمِ الرَّجُلَ [ Revile not thou the man ]; and because that which is after اـِذَا does not render determinate anything present at the time of speaking; and because that in الاآن is really redundant, being inseparable, which the determinative is never known to be: the good example in this case is the saying in the Kur [v. 5], اَلْيَوْمَ أَكْمَلْتُ لَكُمْ دِيْنَكُمْ [ This day I have completed for you your religion ]. (Mughnee.) ― -b3- It is also used to denote the species: first, to denote the totality of the individuals of the species; and this may have its place supplied by كُلّ used in its proper sense; (Mughnee, I 'Ak * ubi suprà;) as in [the Kur iv. 32,] وَخُلِقَ الاـِنْسَانُ ضَعِيفًا [ For man was created weak ]: secondly, to denote the totality of the properties of the individuals, or the combination of all those properties in one thing; and this may have its place supplied by كُلّ used in a tropical sense; as in زَيْدٌ الرَّجُلُ عِلْمًا [ Zeyd is the man in respect of knowledge; as though he combined in himself the knowledge of all the individuals of his species]; i. e., he is the complete, or perfect, [or we would rather say, preeminent,] in knowledge; and hence, [in the Kur ii. 1,] ذٰلِكَ الكِتَابُ [ That is the book, or scripture; as though combining in itself the excellences of all other books or scriptures; or meaning that is preeminently the book, or scripture]: and thirdly, to denote the quiddity, or essence; and this may not have its place supplied by كُلّ used either properly or tropically; as in the saying, [in the Kur xxi. 31,] وَجَعَلْنَا مِنَ المَاآءِ كُلَّ شَىْءٍ حَىٍّ [ And we have made of water (meaning, accord. to common opinion, sperma genitale,) everything living ]; or, accord. to some, it is used in this case to distinguish a thing as known [in a particular sense] by its being conceived in the mind. (Mughnee.) ― -b4- It is also used to denote predominance of application; as in المَدِينَةُ [ The city ], meaning the city of the Apostle; and الكِتَابُ [ The book ], meaning the book of Seebaweyh: and in this case, it may not be suppressed, except when the noun is used vocatively, or when it is prefixed to another noun which it governs in the gen. case; and in some anomalous instances, as in هٰذَا عَيُّوقٌ طَالِعًا [ This is the star Capella, rising ], originally العَيُّوقٌ. (I 'Ak p. 51.) [In a case of this kind, it is said in the Mughnee to be redundant; but I think it is clearly not so in any of the instances here mentioned, except the last; and this I would rather assign to a category yet to be noticed, in which ال is certainly redundant, and, by rule, inseparable.] ― -b5- It is also prefixed to a noun transferred from its original application to that of a proper name; it being so prefixed to convey an allusion to the original signification; and such noun being generally an epithet, as حَارِثٌ; but sometimes an inf. n., as فَضْلٌ; and sometimes a generic noun, as نُعْمَانٌ; so that in any of these cases you may prefix ال, saying الحَارِثُ and الفَضْلُ and النُّعْمَانُ, with a view to the original signification; and you may suppress it, with a view to the actual state [which is that of a proper name]: for when you mean that a name of this kind is given as one ominous of good, you prefix the ال in order to indicate this; as when you say الحَارِثُ with a view to a person's being thus named to prognosticate that he will live and be a tiller, or cultivator; but when you only [...]

اـِلٌّ أل اـل ال ولي آل Anything which has a quality requiring it to be regarded as sacred, or inviolable; which has some right pertaining to it: and thus used in particular senses here following. (R, TA.) ― -b2- Relationship; or nearness with respect to kindred; (Fr, T, S, M, R, K;) as also ↓ اـِلَّةٌ, (Fr, T, K,) of which the pl. is اـِلَلٌ. (K.) So in the Kur [ix. 8], لَا يَرْقُبُوا فِيكُمْ اـِلَّا (Fr, T) They will not regard, with respect to you, relationship; (Bd, Jel;) accord. to some. (Bd.) And so in a trad. of 'Alee, يَخُونُ العَهْدَ وَ يَقْطَعُ الاـِلَّ [ He is unfaithful to the covenant, and cuts the tie of relationship ]. (TA.) Hassán Ibn-Thábit says, لَعَمْرُكَ اـِنَّ اـِلَّكَ مِنْ قُرَيْشٍ كَاـِلِّ السَّقْبِ مِنْ رَأْلِ النَّعَامِ [ By thy life, thy relationship to Kureysh is like the relationship of the young camel to the young of the ostrich ]. (S.) ― -b3- Good origin. (K.) So, accord. to some, in a saying of Aboo-Bekr, which see below. (TA.) ― -b4- I. q. مَعْدِنٌ, (K,) or مَعْدِنٌ صَحِيحٌ [as meaning A place, or person, whence a thing, or person, originates, free from imperfection, or from everything that would induce doubt or suspicion or evil opinion ]. (El-Muärrij, TA: [in which the verse of Hassán cited above is given as an ex. of this signification.]) ― -b5- A compact, or covenant; or one by which a person becomes responsible for the safety, or safe-keeping, of a person or thing; syn. عَهْدٌ: (AO, Aboo-Is- hák, T, S, M, R, K:) a confederacy, or league; syn. حِلْفٌ; (Aboo-Is-hák, T, M, K;) and so, accord. to some, in the Kur ubi suprà: (Bd:) a covenant between two parties by which either is bound to protect the other; syn. جُوَارٌ: (Aboo-Is-hák, T, R:) a promise, or an assurance, of security or safety; or indemnity; syn. أَمَانٌ; (K;) a meaning which it has, accord. to some, in the verse of the Kur cited above. (TA.) Hence, وَفِىُّ الاـِلِ A fulfiller, performer, or keeper, of the compact, or covenant. (TA, from a trad.) ― -b6- Lordship; syn. رُبُوبِيَّةٌ. (M, K.) So in the Kur ubi suprà, accord. to some. (Bd.) And so in the saying of Aboo-Bekr, above referred to, when he heard the rhyming prose of Museylimeh, هٰذَا كَلَامٌ لَمْ يَخْرُجْ مِنْ اـِلٍّ [ This is language which did not proceed from lordship ]: so explained by A 'Obeyd: (Suh, TA:) or it has here another signification, mentioned before; the meaning being, which did not come from the origin whence came the Kur-án: or, accord. to some, it has here the signification next following. (TA.) ― -b7- Revelation, or inspiration. (K, TA.) ― -b8- الاـِلُّ also signifies God: [like the word אֵל or rather 165 as used in Hebrew:] (T, S, M, K:) so say Mujáhid and Esh-Shaabee: (T:) and so it is said to signify in the verse of the Kur cited above: (T, TA:) [and so it seems to signify in the saying of Aboo-Bekr, also cited above, accord. to the M:] but Aboo-Is- hák disallows this; and so does Suh, in the R. (TA.) Ibn-El-Kelbee says, (M,) when اـِلُّ ends any name, it has this meaning, and is the complement of a prefixed noun; and so اـِيلُ; (M, K;) as in جَبْرَئِلُّ [and جَبْرَئِيلُ &c.]; and so say most of the learned: (TA:) but this is not a valid assertion; for were it so, جَبْرَئِلُّ and the like would be perfectly decl.: (M:) some say that these names are constructed inversely, after the manner of the language of the 'Ajam; ال and ايل meaning servant, and the first part of the name being a name of God. (Suh, TA.) -A2- I. q. شَخْصٌ [used in a pl. sense]. (Mughnee in art. اـِلَّا. [See what is said to be an ex. of this meaning in a verse of Dhu-r-Rummeh cited in art. الا in the present work.]) ― -b2- [It is said that] اـِلٌّ is also syn. with جَارٌ [ A neighbour; &c.]. (K: [and so, accord. to the TA, in the M; but I have consulted the M without finding this explanation, and think it to be probably a mistranscription for جُوَارٌ, (see above,) as in the T and R.])

اـِلَّةٌ أله ألهى اـلٰه اله الة لها لهى لهي وله ولي آل آله آلة : see اـِلٌّ.

أَمْرٌ اـِلَّىٌّ ذ A thing, or an affair, relating, or attributable, to الاـِل, meaning either God, or revelation or inspiration. (TA.)

أَلَا ذ [in its primitive acceptation, being composed of the interrogative hemzeh and the negative لا,] denotes an interrogation respecting a negative, as in the saying [of the poet], أَلَا ا@صْطِبَارَ لِسَلْمَى أَمْ لَهَا جَلَدٌ اـِذَا أُلَاقِى ا@لَّذِى لَاقَاهُ أَمْثَالِى [ Is there not any patience belonging to Selmà, or has she hardiness, when I experience what persons like me have experienced? ]: (Mughnee, K:) and when used in this manner, it is put before a nominal proposition only, and governs like the negative لا [when used without the interrogative hemzeh]. (Mughnee.) ― -b2- It also denotes a wish; as in the saying [of the poet], أَلَا عُمْرَ وَلَّى مُسْتَطَاعٌ رُجُوعُهُ فَيَرْأَبَ مَا أَثْأَتْ يَدُ الغَفَلَاتِ [ May there not be a life which has declined whereof the returning is possible, so that it may repair what the hand of negligences hath marred? ]; for which reason يرأب is mansoob, because it is the complement of a wish, coupled with فَ: and used in this manner, also, it is put before a nominal proposition only, [ولّى in the verse above being a qualificative, like an epithet,] and it governs like the negative لا [without the interrogative hemzeh], and has no enunciative either expressed or understood. (Mughnee.) ― -b3- It also denotes reproof, or reproach, (T, Mughnee, K,) and disapproval; as in the saying [of the poet], أَلَا ا@رْعِوَاآءَ لِمَنْ وَلَتْ شَبِيْبَتُهُ وَاذَنَتْ بِمَشِيبٍ بَعْدَهُ هَرَمُ [ Is there no self-restraint to him whose youth hath declined, and announced hoariness, after which is to follow decrepitude? ]: (Mughnee, K:) and used in this manner, also, it is put before a nominal proposition only, and governs as in the cases mentioned above, (Mughnee,) or before a verb [also], which is always marfooa; as in the phrase أَلَا تَنَدَّمَ عَلَى فِعَالِكَ [ Dost not thou repent of thine actions? ] and أَلَا تَسْتَحْيِى مِنْ جِيرَانِكَ [ Art not thou ashamed for thyself, or of thyself, with respect to thy neighbours? ] and أَلَا تَخَافُ رَبَّكَ [ Dost not thou fear thy Lord? ]. (T.) ― -b4- It also denotes عَرْضٌ, (T,) or العَرْضُ, and التَّحْضِيضُ, both of which signify the asking, or requiring, a thing; (Mughnee, K; *) but the former means the doing so with gentleness; (Mughnee, K;) and the latter, the doing so with urgency: (Mughnee:) and when used in this manner, [also,] it is said to be composed of لا with the interrogative hemzeh; (TA;) and is put before a verbal proposition only; (Mughnee;) as in the saying [in the Kur xxiv. 22], أَلَا تُحِبُّونَ أَنْ يَغْفِرَ ا@للّٰهُ لَكُمْ [ Do not ye, or wherefore do not ye, (see أَمَا,) like that God should forgive you? ] (Mughnee, K,) and [in the same, ix. 13,] أَلَاتُقَاتِلُونَ قًوْمًا نَكَثُوا أَيْمَانَهُمْ [ Will not ye, or wherefore will not ye, fight a people who have broken their oaths? ]; (Mughnee;) or before a mejzoom or marfooa aor., both of these forms being mentioned on the authority of the Arabs, as in أَلَا تَنْزِلْ تَأْكُلْ and أَلَا تَنْزِلُ تَأْكُلُ [ Wilt not thou, or wherefore wilt not thou, alight and eat? ]. (Ks, T.) ― -b5- It is also an inceptive particle, (S, Mughnee, K,) of which those who parse show the place but neglect the meaning, (Mughnee,) used to give notice of something about to be said, [like as Now, and why, (by the former of which I think it is generally best rendered when thus used,) are often employed in our language, and like as ἀλλὰ (which is remarkable for its near agreement with it in sound) is often used in Greek,] (S, Mughnee, K,) and importing averment, because it is composed of the interrogative hemzeh and the negative لا which, when thus composed, have this import, (Mughnee, K,) like أَلَمْ, and أَلَيْسَ, because the interrogative particle resembles the particle of negation, and the negation of a negation is an affirmation, (Ham p. 589,) and like أَمَا before an oath: (Z, Mughnee:) [it may therefore be further rendered by our word surely; ; for this word (as Dr. Johnson says in his Dictionary) "is often used rather to intend and strengthen the meaning of the sentence, than with any distinct and explicable meaning:"] or it signifies حَقًّا [ verily, or truly ]: (M voce أَمَا:) it is put before both the [kinds of] propositions, [the nominal and the verbal;] (Mughnee;) as in the saying [in the Kur ii. 12], أَلَا اـِنَّهُمْ هُمُ ا@لسُّفَهَاآءُ [meaning Now surely it is they who are the lightwitted ], (Mughnee, K,) and [in the same, xi. 11,] أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ [meaning Now surely, on the day of its coming to them, it shall not be averted from them ], (Mughnee,) in which يَوْمَ يَأْتِيهِمْ appears to be the object of government of مَصْرُوفًا, which is the enunciative of لَيْسَ whence it has been argued that, as the object of government of the enunciative of ليس precedes that verb, the enunciative itself may precede it: (I 'Ak pp. 74 and 75:) [J says,] you say, أَلَا اـِنَّ زَيْدًا خَارِجٌ [ Now surely Zeyd is going forth ], like as you say, اـِعْلَمْ أَنَّ زَيْدًا خَارِجٌ [ Know thou that Zeyd is going forth ]: (S:) Ks says, أَلَا is used to give notice of what is about to be said, and is followed by a command and a prohibition and an enunciation, as in أَلَا قُمْ [ Now stand thou ], and أَلَا لَا تَقُمْ [ Now stand not thou ], and أَلَا اـِنَّ زَيْدًا قَدْ قَامَ [ Now surely Zeyd has stood, or has just now stood ]. (T.) When it is put before the particle [يَا] used to give notice of what is about to be said, it is merely an inceptive, as in the saying. [of the poet], أَلَا يَا ا@سْلَمِى يَا دَارَ مَىَّ عَلَى البِلَى [ Now be thou free from evil, O abode of Meiyà, during wear and tear ]. (AAF, M.) ― -b6- Lth says, sometimes أَلَا is immediately followed by another لا; and he cites the following ex.: فَقَامَ يَذُودُ النَّاسَ عَنَّا بِسَيْفِهِ يَقُولُ أَلَا لَا مِنْ سَبِيلٍ اـِلَى هِنْدِ [ Then he began to drive away the people from us, saying, Now is there no way to Hind? ]: and one says to a man, "Did such and such things happen?" and he [...]

أُلَا ذ and الأُلَا, and أُلَاآءِ &c.: see art. الى.

أَلَّا ذ is a particle denoting تَحْضِيض; (Msb in art. حض, Mughnee, K;) i. e., when followed by a future, exciting to an action, and seeking or desiring or demanding the performance of it; and when followed by a preterite, reproof for not doing a thing; (Msb ubi suprà;) syn. with هَلَّا; (T, TA;) and peculiar to enunciative verbal propositions, (Mughnee, K,) like the other particles used for the same purpose. (Mughnee.) You say, [أَلَّا تَفْعَلُ كَذَا Wherefore wilt not thou do such a thing? and] أَلَّا ۔ فَعَلْتَ كَذَا [ Wherefore didst not thou such a thing? ] (T, TA,) meaning, (TA,) or as though meaning, (T,) لِمَ لَمْ تَفْعَلْ كَذَا. (T, TA.) -A2- It also means أَنْ لَا; the ن being incorporated into the ل, which is written with teshdeed: (T, TA:) in which case, it is not to be confounded with the foregoing particle. (Mughnee.) You say, أَمَرْتُهُ أَلَّا يَفْعَلَ ذَاكَ [ I commanded him that he should not do that ]; and you may say, أَمَرْتُهُ أَنْ لَا يَفْعَلَ ذَاكَ: it occurs in the old copies of the Kur written in the former manner in some places, and in the latter manner in other places. (T, TA.) In the saying in the Kur [xxvii. 31], أَلَّا تَعْلُوا عَلَىَّ, [which may mean That ye exalt not yourselves against me, or exalt ye not yourselves against me, ] it may be a compound of أَنْ governing a mansoob aor. and the negative لَا, or of the explicative أَنْ and the prohibitive لا. (Mughnee.) [It often has لِ prefixed to it, forming the compound لِئَلَّا, which signifies That, or in order that,... not; and may frequently be rendered by lest; as in the Kur ii. 145, لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ That, or in order that, there may not be, or lest there should be, to men, against you, any allegation. ]

اـِلَّا ألا أنلا اـلا الا آل آلا , [regarded as a simple word,] not to be confounded with the compound of the conditional اـِنْ and the negative لَا, (Mughnee at the end of the article on this word,) is used in four manners. (The same in the beginning of the art.) First, (Mughnee,) it is used (as a particle, S, Msb,) to denote exception; [meaning Except, save, or saving; and sometimes but; and sometimes but not; as will be seen below;] (T, S, Msb, Mughnee, K; [in which last it is mentioned in art. ال, and again, as in the S, in the last division of the work;]) and to denote exception, it is used in five manners; after an affirmation, and a negation, and a portion of a sentence devoid of the mention of that from which the exception is made, and when the thing excepted precedes that from which the exception is made, and when these two are disunited in kind, in which last case it has the meaning of لٰكِنَّ [ but when the sentence is negative, and but not when the sentence is affirmative]. (S, TA.) You say, قَامَ القَوْمُ اـِلَّا زَيْدًا [ The people, or company of men, stood, except Zeyd ]; i. e., Zeyd was not included in the predicament of the people, or company of men: (Msb:) and it is said in the Kur [ii. 250], (T,) فَشَرِبُوا مِنْهُ اـِلَّا قَلِيلًا مِنْهُمْ [ And they drank of it, except a few of them ]: (T, Mughnee, K:) here قليلا is governed in the accus. case by الّا, (Mughnee, K,) accord. to the most correct opinion: (Mughnee:) accord. to Th, it is so because there is no negation in the beginning of the sentence. (T.) And it is also said in the Kur [iv. 69], (T,) مَا فَعَلُوهُ اـِلَّا قَلِيلٌ مِنْهُمْ [ They had not done it, or they would not do it, except a few of them ]: (T, Mughnee, K:) here قليل is in the nom. case as being a partial substitute, (Mughnee, K,) accord. to the Basrees, (Mughnee,) i. e., as being a [partial] substitute for the [pronoun] و [in فعلوه], for it may here be so without perversion of the meaning, whereas it cannot be so without such perversion when the sentence is affirmative: (TA:) accord. to the Koofees, الّا is a conjunction, like the conjunctive لَا: (Mughnee:) accord. to Th, قليل is here in the nom. case because the sentence commences with a negative: (T:) or in a sentence [like this,] which is not affirmative, in which the thing excepted is united in kind to that from which the exception is made, accord. to the opinion which is generally preferred and which commonly obtains, the noun signifying the thing excepted is a substitute for the noun signifying that from which the exception is made; but it is allowable to put it in the accus. case according to the general rule respecting exception; so that one says, مَا قَامَ أَحَدٌ اـِلَّا زَيْدٌ and اـِلَّا زَيْدًا [ There stood not any one, except Zeyd ]: and the same is the case in a prohibitive sentence; as in لَا يَقُمْ أَحَدٌ اـِلَّا زَيْدٌ and اـِلَّا زَيْدًا [ Let not any one stand, except Zeyd ]; and in an interrogative sentence; as in هَلْ قَامَ أَحَدٌ اـِلَّا زَيْدٌ and اـِلَّا زَيْدًا [ Did any one stand, except Zeyd? ]; when, in such sentences, the thing excepted is united in kind to that from which the exception is made. (I 'Ak p. 162.) You say also, مَا جَاآءَنِى اـِلَّا زَيْدٌ [ There came not to me any, save Zeyd ], without mentioning that from which the exception is made; (TA;) and مَا ضَرَبْتُ اـِلَّا زَيْدًا [ I beat not any, save Zeyd ]; and مَا مَرَرْتُ اـِلَّا بِزَيْدٍ [ I passed not by any, save by Zeyd ]; (I' Ak p. 164;) the case of the noun signifying the thing excepted being the same as if الّا were not mentioned: (I' Ak ubi suprà, and TA:*) but you may not say, affirmatively, ضَرَبْتُ اـِلَّا زَيْدًا, or the like. (I 'Ak ubi suprà.) When the thing excepted precedes that from which the exception is made, if the sentence is affirmative, the noun signifying the former must be in the accus. case; as in قَامَ اـِلَّا زَيْدًا القَوْمُ [ Except Zeyd, the people, or company of men, stood ]: and so, accord. to the usage generally preferred, when the sentence is not affirmative; as in مَاقَامَ اـِلَّا زَيْدًا القَوْمُ [ Except Zeyd, the people, or company of men, stood not ]; but recorded instances allow one's saying also, مَا قَامَ اـِلَّا زَيْدٌ القَوْمُ. (I 'Ak p. 163.) When the thing excepted is disunited in kind from that from which the exception is made, if the sentence is affirmative, the noun signifying the former must likewise be in the accus. case; as in قَامَ القَوْمُ اـِلَّا حِمَارًا [ The people, or company of men, stood, but not an ass ], and ضَرَبْتُ القَوْمَ اـِلَّا حِمَارًا [ I beat the people, but not an ass ], &c.: (I' Ak p. 162:) and so, accord. to the generality of the Arabs, when the sentence is negative; as in مَا قَامَ القَوْمُ اـِلَّا حِمَارًا [ The people stood not, but an ass ]; (I' Ak p. 163;) and مَا رَأَيْتُ القَوْمَ اـِلَّا حِمَارًا [ I saw not the people, but an ass ]; الّا being here syn. with لٰكِنَّ; as also in the Kur [xlii. 22], where it is said, لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا اـِلَّا ا@لْمَوَدَةَ فِى ا@لقُرْبَى [ I ask not of you a recompense for it, but affection in respect of relationship ]; (Msb;) and in the same xx. 1 and 2, مَا أَنْزَلْنَا عَلَيْكَ ا@لقُرْاآنَ لِتَشْقَى اـِلَّا تَذْكِرَةً [ We have not sent down unto thee the Kur-án that thou shouldest suffer fatigue, but as an admonition ]; (Bd, Jel;) or it is here syn. with بَلْ [which in this case means the same as لكنّ]: (S:) so, too, when the sentence resembles a negative, being prohibitive or interrogative; (I' Ak p. 163, explained in p. 162;) [thus, لَا تَضْرِبِ القَوْمَ اـِلَّا حِمَارًا means Beat not thou the people, but an ass; and] فَلَولَا كَانَتْ قَرْيَةٌ اآمَنَتْ فَنَفَعَهَا اـِيمَانُهَا اـِلَّا قَوْمَ يُونُسَ [in the Kur x. 98] means And wherefore did not any inhabitants of a town believe, before the punishment befell them, and their belief profit them, but the people of Jonas? for these were different from the former. (T.) When اـِلَّا is repeated for the purpose of [...]

1 أَلَبَ ذ , (Th, M, K,) aor. اَلِبَ , and اَلُبَ , inf. n. أَلْبٌ, (M,) It (a thing, Th, M) was, or became, collected; or compact; syn. اِجْتَمَعَ; (Th, K;) or تَجَمَّعَ. (M.) ― -b2- أَلَبَ اـِلَيْهِ القَوْمُ The people came to him from every direction: (M, K:) or أَلَبَ القَوْمُ [signifies the people multiplied themselves, and hastened; for it] denotes الاـِكْثَارُ and الاـِسْرَاع: (T in art. ضهب:) and أَلَبَ, (T, K,) aor. as above, (T,) signifies he hastened, or went quickly. (T, K.) ― -b3- أَلَبَتِ الاـِبِلُ The camels obeyed the driver, and collected themselves together. (M, K.) [See also 5.] ― -b4- أَلَبَ اـِلَيْهِ He returned to him, or it. (K, * TA.) ― -b5- أَلَبَتِ السَّمَاآءُ, (M, K,) aor. اَلِبَ , (M,) The sky rained with long continuance. (M, K.) -A2- أَلَبَ, (S Msb, K,) aor. اَلِبَ , inf. n. أَلْبٌ, (Msb,) He collected (S Msb, K) an army, (S,) or a people; (Msb;) as also ↓ ألّب, (M,) inf. n. تَأْلِيبٌ: (TA:) and camels also: (TA:) or أَلَبَ الاـِبِلَ aor. اَلِبَ (T, * S, M, K) and اَلُبَ , (S, M, K,) inf. n. أَلْبٌ, (T, S,) signifies he collected the camels, and drove them (S, TA) vehemently: (TA:) or he drove them: (T, * K:) or he drove them vehemently. (M.) ― -b2- أَلَبَ, (TA,) inf. n. as above, (K, TA,) also signifies He drove, pursued, chased, or hunted, with vehemence: (K, TA:) and he drove away a people. (Msb.) You say, أَلَبَ الحِمَارُ طَرِيدَتَهُ The [wild] ass chased, or pursued, the object of his chase [i. e. his female, as is shown by MF,] with vehemence; (M, K;) as also ↓ أَلَّبَهَا (K.)

2 اَلَّبَ see 1, in two places. ― -b2- تَأْلِيبٌ also signifies The act of exciting, instigating; or rousing to ardour: (S, K:) and the exciting of discord, or strife, or the making of mischief. (K.) you say, ألّب بَيْنَهُمْ He excited discord or strife, or made mischief, between them. (M.)

5 تألّبوا ذ They collected themselves together. (S, A, Msb.) [See also 1.] You say also, تألّبوا عَلَيْهِ They leagued together, or collected themselves. together, and aided one another, against him. (T.)

أَلْبٌ ذ (T, S, Msb) and ↓ اـِلْبٌ (S, Msb) Persons, or people, collected together; (S;) an assembly; a collected body: (Msb:) or a collection of many people: (T:) and ↓ أَلْبٌ أَلُوبٌ a great assembly or congregation. (M.) ― -b2- Also A people, or company of men, combining in hostility against a man. (TA, from a trad.) You say, هُمْ عَلَيْهِ أَلْبٌ وَاحِدٌ, and ↓ اـِلْبٌ, (but the former is the better known, M,) They are [one body of men] assembled against him with injustice and enmity or hostility: (Lth, T, M, K:) like وَعْلٌ وَاحِدٌ and صَدْعٌ وَاحِدٌ and ضِلَعٌ وَاحِدٌ. (T, TA.)

اـِلْبٌ ألب الب لاب لب لبى : see أَلْبٌ, in two places.

أَلَبٌ ذ a dial. var. of يَلَبٌ; (M;) Helmets of camels' shins: or, as some say, it signifies steel: (T:) أَلَبَةٌ is [its n. un., being] a dial. var. of يَلَبَةٌ. (K, * TA.) [See also يَلَبٌ.]

أَلُوبٌ ذ : see أَلْبٌ. ― -b2- Also One who hastens, or is quick; (T;) and ↓ مِئْلَبٌ likewise signifies [the same; or] quick, or swift: (Ibn-Buzurj, T, K:) or the former signifies quick in drawing forth the bucket: (IAar, M, K:) or brisk, lively, sprightly, active, agile, or prompt, and quick; (K, TA;) applied to a man. (TA.) ― -b3- رِيْحٌ أَلُوبٌ A cold wind, (M,) that raises and scatters the dust. (M, K.) ― -b4- سَمَاآءٌ أَلُوبٌ A sky raining with long continuance. (M.)

مِئْلَبٌ ذ : see أَلُوبٌ.

حَسُودٌ مُؤَلِّبٌ ذ [An envious man,] who excites discord or strife, or makes mischief. (S, * TA.)

1 أَلَتَ ذ ,aor. اَلِتَ , inf. n.أَلْتٌ, It (a thing) decreased; diminished; lessened; became defective, deficient, incomplete, or imperfect. (Msb.) -A2- أَلَتَهُ حَقَّهُ, (S, M, A, K,) aor. اَلِتَ , (S, M, K,) inf. n. أَلْتٌ (S, M) and اـِلَاتَهُ; (M;) and أَلِتَهُ, aor. اَلَتَ ; (Fr;) and ↓ اآلتهُ (M, K,) inf. n. اـِيلَاتٌ; (K;) as also أَلَاتَهُ, inf. n. اـِلَاتٌ, (so in a MS. copy of the K,) or اـِلَاتَةٌ; (so in the L: [agreeably with analogy, and therefore probably the correct reading: see art. ليت, to which it belongs: in SM's copy of the K, and in the CK, the verb is written أَلْأَتَهُ, and the inf. n. اـِلْاآتٌ: by MF, the verb is written ↓ اآلَتَهُ, of the measure فَاعَلَ and the inf. n. اـِلَاتٌ like قِتَالٌ:]) [and لَاتَهُ, aor. يَلِيتٌ; and وَلَتَهُ; and أَوْلَتَهُ;] He diminished to him his right, or due; abridged him, or defrauded him, of a portion of it: (Fr, S, M, A, K:) and in like manner, أَلَتَهُ مَالَهُ and ↓ اآلتهُ, &c., he diminished to him his property; or abridged him, or defrauded him, of a portion of it: (M, TA:) and أَلَتَ الشَّىْءَ he diminished the thing. (Msb.) [Hence,] مَا أَلْتَنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَىْءٍ [in the Kur lii. 21, We will not diminish to them aught of the reward of their work]: (T, A:) or, accord. to one reading, (that of Ibn-Ketheer, TA,) ما أَلِتْنَاهُمْ. (T, TA.) [See also art. ليت.] -A3- أَلَتَهُ, (T, S, K,) or أَلَتَهُ عَنْ وَجْهِهِ, (TA,) aor. اَلِتَ (T;) as also لَاتَهُ; these being two dial. vars. one of the other, mentioned by Yz, on the authority of AA; (S;) [and أَلَاتَهُ; (see art. ليت;)] He withheld him, or restrained him, (S, K,) and turned him, or averted him, (T, S, K,) from his course, purpose, or object. (S, TA.) -A4- أَلَتَهُ, (M, K,) or أَلَتَهُ يَمِينًا, (As, T, S,) aor. اَلِتَ inf. n. أَلْتٌ, He made him to swear, or take an oath: (As, T, S, K:) or he desired of him that he should swear, or give his testimony, for him. (M, K.) And أَلَتَهُ بِيَمِينٍ, inf. n. as above, He pressed him, or pressed hard upon him, with an oath. (M.) It is related that a man said to 'Omar, "Fear God, O prince of the faithful:" and another, hearing him, said, أَتَأْلِتُ عَلَى أَمِيرِ المُؤْمِنِينَ, meaning Dost thou lower the dignity of the prince of the faithful? or dost thou diminish to him [the respect that is due to him ]? accord. to IAar.: or rather, dost thou conjure the prince of the faithful? his saying "Fear God" being as though he conjured him by God: for the Arabs say, أَلَتُّكَ بِاللّٰهِ لَمَّا فَعَلْتَ كَذَا, meaning I conjure thee by God but that thou do thus, or such a thing. (T.)

3 اَاْلَتَ see 1.

4 اآلَتَ see 1, in two places.

أَلْتٌ ذ Deficiency: as in the saying, مَا فِى مَزَاوِدِهِمْ أَلْتٌ [ There is not, in their provision-bags, any deficiency ]. (A.) -A2- A swearing; syn. حَلِفٌ (M, TA.) [Perhaps an inf. n. in this sense.] ― -b2- An oath: as in the saying, when one has not given thee thy right, or due, قَيِّدْهُ بِالْأَلْتِ [ Bind thou him by oath ]. (T.) -A3- Calumny, slander, or false accusation. (Kr, M, K.) [Perhaps an inf. n. in this sense also.]

أُلْتَةٌ ذ A small gift. (AA, T, K.) -A2- An oath such as is termed غَمُوس, q. v. (AA, T, K.)

اـِلَادَةٌ الاده الادة &c. for وِلَادَةٌ &c. : see art. ولد.

1 أَلِفَهُ ذ , (T, S, M, Msb, K,) aor. اَلَفَ , (S, Msb, K,) inf. n. اـِلُفٌ (S, M, Msb, K) and أَلْفٌ (K) and اـِلَافٌ and وِلَافٌ, which is anomalous, and أَلَفَانٌ, (M, TA,) He kept, or clave, to it; (A'Obeyd, T, M, Msb, * TA;) namely, a thing, (A'Obeyd, T, M, TA,) or a place; (S, Msb, TA;) as also أَلَفَهُ, aor. اَلِفَ ; (TA;) and ↓ اآلفهُ, (A'Obeyd, T, S, M, Msb,) aor. يُؤْلِفُ (S, TA,) inf. n. اـِيلَافٌ; (S, Msb, TA;) and ↓ اآلفهُ, aor. يُؤَالِفُ, inf. n. مُؤَالَفَةٌ and اـِلَافٌ: (S, Msb, TA:) [ he frequented it, or resorted to it habitually; namely, a place:] he became familiar with it; or accustomed, or habituated, to it; namely, a thing: (AZ, T:) he became familiar, sociable, companionable, friendly, or amicable, with him: (AZ, T, Msb:) he loved, or affected, him; liked, approved, or took pleasure in, him. (Msb.) You say, أَلِفَتِ الطَّيْرُ الحَرَمَ [ The birds kept to the sacred territory ], and البُيُوتَ [ the houses ]: and الظِّبَاآءُ الرَّمْلِ ↓ اآلَفَتِ The gazelles kept to the sands. (T.) ― -b2- There are three manners of reading the passage in the Kur [evi. 1 and 2], قُرَيْشٍ اـِيلَافِهِمْ رِحْلَةَ الشِّتَاآءِ وَ الصَّيْفِ ↓ لِاـِيلَافِ; the second and third being لِاـِلَافِ and لِاـِلْفِ; the first and second of which have been adopted; (Aboo-Is-hák, T, TA;) and the third also; this being the reading of the Prophet [himself]: (TA:) [accord. to all these readings, the passage may be rendered, For the keeping of Kureysh, for their keeping to the journey of the winter and of the summer, or spring; the chapter going on to say, for this reason "let them worship the Lord of this House," &c. : or] the second and third readings are from أَلِفَ, aor. يَأْلَفُ; [and accord. to these readings, the passage may be rendered as above;] but accord. to the first reading, the meaning is, for the preparing and fitting out [&c.; i. e., preparing and fitting out men and beasts in the journey of the winter &c.]: so says IAmb; and Fr explains in the same manner the third reading: but IAar says that, accord. to this reading, the meaning is, the protecting [&c.]: he says that the persons who protected were four brothers, Háshim and 'Abd-Shems and El-Muttalib and Nowfal, the sons of 'Abd-Menáf: these gave protection to Kureysh in their procuring of corn: (T:) Háshim obtained a grant of security from the king of the Greeks, and Nowfal from Kisrà, and 'Abd-Shems from the Nejáshee, and ElMuttalib from the kings of Himyer; and the merchants of Kureysh used to go to and from the great towns of these kings with the grants of security of these brothers, and none opposed them: Háshim used to give protection (يُؤْلِفُ [in the copies of the K يُؤَلِّفُ]) [to those journeying] to Syria, and 'Abd-Shems to Abyssinia, and ElMuttalib to El-Yemen, and Nowfal to Persia: (T, K: *) or ↓ اـِيلَاف in the Kur signifies a covenant, or an obligation; and what resembles permission, (اـِجَازَة, as in some copies of the K and in the TA,) or protection, (اـِجَارَة, as in the CK,) with an obligation involving responsibility for safety; first obtained by Háshim, from the kings of Syria; (K, * TA;) and the explanation is, that Kureysh were dwelling in the sacred territory, (K,) having neither seed-produce nor udders [to yield them milk], (TA,) secure in the procuring of their provisions from other parts, and in their changes of place, in winter and summer, or spring; the people around them having their property seized; whereas, when any cause of mischief occurred to them, they said, "We are people of the sacred territory," and then no one opposed them: (K:) so in the O: (TA:) or the ل is to denote wonder; and the meaning is, wonder ye at the ايلاف of Kureysh [&c.]: (K:) some say that the meaning is connected with what follows; i. e., let them worship the Lord of this House for the ايلاف [&c., agreeably with the first explanation which we have given]: others, that it is connected with what precedes; as J says; (TA;) the meaning being, I have destroyed the masters of the elephant to make Kureysh remain at Mekkeh, and for their uniting the journey of the winter and of the summer, or spring; that when they finished one, they should commence the other; (T, S;) and this is like the saying, ضَرَبْتُهُ لِكَذَا ضَرَبْتُهُ لِكَذَا َ لِكَذَا, with suppression of the [conjunctive] و: (S:) but Ibn-'Arafeh disapproves of this, for two reasons: first, because the phrase "In the name of God" &c. occurs between the two chapters: [Bd, however, mentions that in Ubeí's copy, the two compose one chapter:] secondly, because ايلاف signifies the covenants, or obligations, which they obtained when they went forth on mercantile expeditions, and whereby they became secure. (TA.) ↓ اـِلَافٌ [in like manner] signifies A writing of security, written by the king for people, that they may be secure in his territory: and is used by Musáwir Ibn-Hind in the sense of اِيتِلَافٌ [as is also اـِلْفٌ,] when he says, in satirizing Benoo-Asad, زَعَمْتُمْ أَنَّ اـِخْوَتَكُمْ قُرَيْشٌ لَهُمْ اـِلْفٌ وَ لَيْسَ لَكُمْ اـِلَافُ meaning Ye asserted [that your brothers are Kureysh; i. e.,] that ye are like Kureysh: but how should ye be like them? for they have [an alliance whereby they are protected in ] the trade of El-Yemen and Syria; and ye have not that [ alliance ]. (Ham p. 636.) [Hence,] اـِلَافُ ا@للّٰهِ [a phrase used in the manner of an oath,] accord. to some, signifies The safeguard, or protection, of God: or, accord. to others, an honourable station from God. (TA.) -A2- أَلَفَهُ, aor. اَلِفَ , He gave him a thousand; (S, K) of articles of property, and of camels. (TA.)

2 ا@لّف بَيْنَهُمْ ذ , inf. n. تَأْلِيفٌ, (T, Msb, K,) He united them, or brought them together, (T, Msb, TA,) after separation; (T, TA;) and made them to love one another; (Msb;) he caused union, or companionship, (أُلْفَة,) to take place between them. (K.) And أَلَّفْتُ بَيْنَ الشَّيْئَيْنِ, inf. n. as above, [ I united, or put together, the two things. ] (S.) And ألّف الشَّىْءَ He united, or connected, (T,) or gathered or collected or brought together, (M,) the several parts of the thing. (T, M.) ― -b2- Hence, تَأْلِيفُ الكُتُبِ [ The composition of books ]. (T, TA.) ― -b3- تَأْلِيفٌ is The putting many things into such a state that one name becomes applicable to them, whether there be to some of the parts a relation to others by precedence and sequence, or not: so that it is a more general term than تَرْتِيبٌ: (KT:) or the collecting together, or putting together, suitable things; from الالفة [i. e. الأُلْفَةُ]; and is a more particular term than تَرْكِيبٌ, which is the putting together things, whether suitable or not, or placed in order or not. (Kull p. 118.) -A2- أَلَّفُوا اـِلَى كَذَا: see 5. -A3- ألّف أَلِفًا He wrote an alif; (K;) like as one says جَيَّمَ جِيمًا. (TA.) -A4- See also 4, in three places.

3 اآلفهُ اآلفه اآلفة : see 1, first sentence. -A2- اآلف, (M, TA,) inf. n. مُؤَالَفَةٌ, (TA,) [app., He made a covenant with another to be protected during a journey for the purpose of trade, or traffic: (see 1:) and hence,] he (a man) traded, or trafficked. (M, TA.) -A3- شَاَرَةٌ مُؤَالَفَةً He made a condition with him for a thousand: (IAar, M:) like as one says, شَارَطْتُهُ مُمَا اآةً, meaning, for a hundred. (IAar, M, K, in art. مأى.)

4 اآلفهُ اآلفه اآلفة , inf. n. اـِيلَافٌ: see 1, in three places. -A2- اآلفهُ الشَّىْءَ, (T, M,) or المَوْضِعَ, (S,) or مَكَانَ كَذَا, (K,) inf. n. as above, (T,) He made him to keep, or cleave, to the thing, or to the place, or to such a place. (T, S, * M, K. *) ― -b2- اآلَفْتُ الشَّىْءَ I joined, conjoined or united, the thing. (T.) -A3- اآلَفْتُ القَوْمَ, (T, * S, K, *) inf. n. as above, (S,) I made the people, or company of men, to be a thousand complete [by adding to them myself ]; (T, S, K, TA;) they being before nine hundred and ninety-nine. (T, TA.) And اآلف العَدَدَ He made the number to be a thousand; as also ↓ أَلَّفَهُ: (M:) or الأَلْفَ ↓ ألّف he completed the thousand. (K.) And in like manner, (S,) اآلَفْتُ الدَّرَاهِمَ I made the dirhems to be a thousand (S, K) complete. (S.) And لَهُمُ الأَعْمَارَ ↓ أَلَّفُو They said to them, May you live a thousand years. (A in art. عمر.) -A4- اآلَفُوا They became a thousand (T, S, M) complete. (S.) And اآلَفَتِ الدَّارَهِمُ The dirhems became a thousand (S K) complete. (S.)

5 تألّف القَوْمُ ذ , (Msb, K,) and ↓ ا@ئْتَلَفُوا [written with the disjunctive alif اِيْتَلَفُوا], (T, K,) The people, or party, became united, or came together, (Msb, K,) [ after separation, (see 2, of which each is said in the TA to be quasi-pass.,)] and loved one another: (Msb:) or the meaning of ↓ ا@ئْتِلَافٌ [and تَأَلُّفٌ also] is the being in a state of union, alliance, agreement, congruity, or congregation: (Msb:) and the being familiar, sociable, companionable, friendly, or amicable, one with another. (TA.) And تَأَلَّفَا is said of two things; [meaning They became united, or put together; (see 2;)] as also ↓ ائتلفا. (S.) And الشَّىْءُ ↓ ائتلف signifies The several parts of the thing kept, or clave, together. (M.) And تألّف It became put together in order. (M.) ― -b2- تألّفوا They sought, desired, or asked, [ a covenant to ensure them] protection, (IAar, T, M,) اـِلَى كَذَا [meaning in a journey for the purpose of trade, or traffic, to such a place, as is shown in the T by an explanation of the words of IAar, كَانَ هَاشِمٌ يُؤْلِفُ اـِلَى الشَّامِ, in a passage in which the foregoing signification is assigned to تألّفوا]; (M;) as also الى كذا ↓ أَلَّفُوا. (M.) -A2- تألّفهُ He treated him with gentleness or blandishment, coaxed him, or wheedled him; (K;) behaved in a sociable, friendly, or familiar, manner with him; (TA;) attracted him, or allured him; and gave him a gift, or gifts; (T, K; *) in order to incline him to him: (K:) or he affected sociableness, friendliness, or familiarity, with him. (Mgh.) You say, تَأَلَّفْتُهُ عَلَى الاـِسْلَامِ [ I attracted him, or allured him; and gave him a gift, or gifts, in order to incline him; to embrace ElIslám ]. (S.)

8 اـِاْتَلَفَ see 5, in four places.

أَلْفٌ ذ , meaning A certain number, (S, M, K,) well known, (M,) i. e. a certain round number, (Msb,) [namely a thousand, ] is of the masc. gender: (T, S, Msb, K:) you say ثَلَاثَةُ اآلَافٍ [ Three thousand ], not ثَلَاثَ اآلَافٍ; (TA;) and هٰذَا أَلْفٌ وَاحِدٌ [ This is one thousand ], not وَاحِدَةٌ; (S;) and أَلْفٌ أَقْرَعُ, [ A complete thousand ], (T, S,) not قَرْعَاآءُ: (S:) it is not allowable to make it fem.: so say IAmb and others: (Msb:) or it is allowable to make it fem. as being a pl.: (T:) or, accord. to ISK, it is allowable to say, هٰذِهِ أَلْفٌ as meaning هٰذِهِ الدَّرَاهِمُ أَلْفٌ [ These dirhems are a thousand ]; (S, K; *) and Fr and Zj say the like: (Msb:) the pl. is اآلُفٌ, applied to three, (M,) and اآلَافٌ, (T, S, M, Msb, K,) applied to a number from three to ten, inclusively, (TA,) and أُلُوفٌ, (T, S, M, Msb, K,) used to denote more than ten; (T;) and الأَافُ [in the TA الأَلَفُ] is used by poetic licence for الاآلَافُ, by suppression of the [radical] ل (M.)

اـِلْفٌ ألف ألفى اـلف الف لاف لف آلف [originally an inf. n. of أَلِفَهُ, q. v.,] He with whom one is familiar, sociable, companionable, friendly, or amicable; he to whom one keeps or cleaves; [ a constant companion or associate; a mate; a fellow; a yoke-fellow; one who is familiar, &c., with another or others; (see مُؤَلَّفٌ;)] (M;) i. q. ↓ أَلِيفٌ; (T, S, M, K;) which is an act. part. n. of أَلِفَهُ; (Msb;) as is also ↓ اآلِفٌ; (Msb, K;) and ↓ أَلِفٌ also is syn. with أَلِيفٌ: (K:) the female is termed اـِلْفَةٌ and اـِلْفٌ; (M;) both of these signifying a woman with whom thou art familiar, &c., and who is familiar, &c., with thee: (K:) and the fem. of ↓ اآلِفٌ is اآلِفَةٌ: (K:) the pl. of اـِلْفٌ is اآلَافٌ; (T, M;) which is also pl. of ↓ أَلِفٌ: (TA:) and that of ↓ أَلِيفٌ is أَلَائِفُ (S, K, TA) and أُلَفَاآءُ: (M, TA:) and that of ↓ اآلِفٌ is أُلَّافٌ (T, S, Msb, K) and اآلَافٌ, like as أَنْصَارٌ is pl. of نَاصِرٌ, (TA,) and so, (M, TA,) in my opinion, [says ISd,] (M,) is أُلُوفٌ, like as شُهُودٌ is pl. of شَاهِدٌ, (M, TA,) though some say that it is pl. of اـِلْفٌ: (M:) and the pl. of ↓ اآلِفَةٌ is أَوَالِفُ and اآلِفَاتٌ. (K.) You say, فثلَانٌ اـِلْفِى and ↓ أَلِيفِى [ Such a one is my constant companion or associate, &c.] (T.) And حَنَّتِ الاـِلْفُ اـِلَى اـِلْفِ [ The female mate yearned towards the mate ]. (S.) And نَزَعَ البَعِيرُ اـِلَى اآلَافِهِ [ The camel yearned towards his mates ]. (T.) أُلَّافٌ, (T,) or اآلَافٌ (TA,) is said by IAar to mean Persons who keep to the large towns, or cities. (T, TA.) أُلُوفٌ in the Kur ii. 244 is said by some to be pl. of اـِلْفٌ or of ↓ اآلِفٌ: but by others, to signify "thousands." (Bd, L, TA.) الطَّيْرِ ↓ أَوَالِفُ signifies The birds that keep to Mekkeh and the sacred territory: and الحَمَامِ ↓ أَوَالِفُ Domestic pigeons. (T.)

أَلِفٌ ذ : see اـِلْفٌ, in two places. ― -b2- As some say, (O,) it also signifies A man having no wife. (O, K.) -A2- One of the letters of the alphabet; (M;) the first thereof; (K;) as also ↓ أَلِيفٌ: (M:) Ks says that, accord. to the usage of the Arabs, it is fem., and so are all the other letters of the alphabet; [and hence its pl. is أَلِفَاتٌ;] but it is allowable to make it masc.: Sb says that every one of them is masc. and fem., like as is لِسَانٌ. (M.) See art. ا. ― -b2- (tropical:) A certain vein lying in the interior of the upper arm, [ extending ] to the fore arm: (K, TA:) so called as being likened to an ا: (TA:) the two are called الأَلِفَانِ. (K.) ― -b3- (assumed tropical:) One of any kind of things: (K, TA:) as being likened to the ا; for it denotes the number one. (TA.)

أُلْفَةٌ ذ A state of keeping or cleaving [to a person or thing]: (M:) a state of union, alliance, agreement, congruity, or congregation; (Msb;) a subst. from الاِئْتِلَافُ: (Msb, K, TA:) and, as such, (TA,) signifying also familiarity, sociableness, socialness, companionableness, friendliness, fellowship, companionship, friendship, and amity. (Msb, TA. *)