عللthree sound senses – repetition/a second occurrence, an obstructing thing, and weakness … (root ll)

Al-ʿalal (العلل): the second draught. The verb: 'ʿalla al-qawm ibilahum' (عل القوم إبلهم) — 'yaʿullūnahā' — [verbal nouns] ʿalla (علا) and ʿalalan (عللا). The camels drink the second draught by themselves (taʿullu nafsahā) — ʿalalan. He said: 'When my drinking-companion gives me a second draught, then gives me a second draught again — / three flasks that have a rumbling sound.' The mother 'tuʿallilu' the child with broth and bread so he may make do with it instead of milk. Labīd said: 'Only he who hopes for the second draught (al-ʿalal) pens up [his camels].' Al-ʿalāla: the remainder of milk, and the remainder of anything — even the remainder of a horse's run. The rajaz-poet said: 'I carry my mother, though she is the one who [should] carry [me] — / she suckles me with the full flow (durra) and the remaining milk (ʿalāla).' That is, the remainder of milk. Al-ʿilla: sickness; its possessor is muʿtall. Al-ʿilla: an event that occupies its possessor away from his purpose. Al-ʿalīl: the sick person. Al-ʿill: the large tick. He said: 'A tick, long in its fold, like a worn ash-colored [creature] — / whenever it finds a height, it climbs it,' that is, whenever it finds a place to ascend, it ascends it. (And al-ʿill: the man who frequents women. And al-ʿill: the huge billy-goat. He said: '...and a mighty one among the goats, [itself] a ʿill.' And banū al-ʿillāt (بنو العلات): sons of different mothers by one man.) Al-Qutāmī said: 'As if all the people were of one mother, / while we are of a co-wife (ʿilla) risen in eminence.' Al-ʿilʿil (العلعل): the name of the [male] member, also the tip of the sternum-cartilage. Al-ʿilʿāl (العلعال): the male of the lark. It is said: 'ʿalla akhāka' (عل أخاك) meaning 'laʿalla akhāka' (perhaps your brother...) — a particle that approaches [the sense of] fulfilling a need and gives hope. Al-ʿAjjāj said: 'Perhaps (ʿalla) God, the Raiser of burdens, / will grant me in recompense the shade of a garden.' It is said: 'laʿallanī' in the sense of 'laʿallī' (perhaps I). He said: 'I looked out from above the flatlands, hoping that / I might see Laylā's fire, or her fire-tender might see me.'

Al-ʿill (العل): the emaciated tick. Al-ʿill: the aged man, small of body, likened to a tick. Banū al-ʿillāt (بنو العلات): the children of a man by different wives — so called because he who marries after a first wife, then 'ʿalla' (took a second draught, i.e. a second wife) from this one. Al-ʿalal (العلل): the second drink; one says 'ʿullila after nahl.' 'ʿAllahu yaʿulluhu wa-yaʿilluhu' — he gave him the second drink; 'ʿalla' alone is both transitive and intransitive. 'Aʿalla al-qawm' (أعل القوم): their camels drank the second draught. Al-taʿlīl (التعليل): watering after watering, and picking fruit repeatedly. 'ʿAlla al-ḍārib al-maḍrūb' (عل الضارب المضروب): the striker repeated the beating on the one struck. In the proverb: 'He offered me the offering of a second-drinker (sawm ʿālla)' — meaning he made no [real] effort, because a second-drinker is not offered drink with the intensity given to a first-drinker (al-nāhila). 'Aʿlaltu al-ibil' (أعللت الإبل): you sent the camels away from water before they were fully sated. Among etymologists some say it is with the dotted ghayn (غ), as if from thirst, but the form with ʿayn is the properly attested one. Al-ʿilla: sickness, and an event that occupies its possessor away from his purpose — as though that ʿilla became a second occupation preventing him from his first. 'Iʿtalla' (اعتل): he fell sick, so he is ʿalīl. 'Lā aʿallaka Allāh' (لا أعلك الله): may God not afflict you with sickness. 'Iʿtalla ʿalayhi bi-ʿilla' and 'iʿtalahu': it hindered him from a matter. 'Iʿtalahu': he found fault with / made pretext against him. Their saying 'ʿalā ʿillātihi' (على علاته): means 'in any case.' He said: 'And if she is struck despite her flaws (ʿalāt), she roars like the roaring of a male ostrich among his flock.' Zuhayr said: 'The miser is blamed wherever he is, / but the generous man, despite his shortcomings, is [honored like] an elder.' 'ʿAllalahu bi-al-shayʾ' (علله بالشيء): he diverted him with it, as a child is diverted (yuʿallalu) with a little food so he makes do with it instead of milk. It is said: 'So-and-so occupies himself with a diversion (taʿilla).' 'Taʿallala bihi': he was diverted by it and made do with it. 'ʿUlla al-shayʾ': it is maʿlūl (given a second draught / repeated). Al-muʿallil: one of the 'Days of the Old Woman' [last cold days of winter], because it comforts people with some lessening of the cold. Al-ʿalāla (بالضم): that with which one diverts oneself. Al-ʿalāla: the remainder of milk; the milking between two [regular] milkings; the remainder of a horse's run; and the remainder of anything. It is said: 'the she-camel taʿāllat' when you drew from her whatever remaining travel-strength she had. He said: 'And I made the hardy she-camel give her remaining pace...' Al-ʿilliyya (العلية, with kasra): the upper chamber; plural al-ʿalālī — already mentioned under the weak roots. 'ʿAlla' and 'laʿalla' are two dialectal variants of one meaning. One says: 'ʿallaka tafʿalu,' 'ʿallī afʿalu,' and 'laʿallī afʿalu' (perhaps you/I will do). Sometimes they say 'ʿallanī' and 'laʿallanī.' Abū Zayd recited for Ḥātim: 'Show me a generous man who died of emaciation, that perhaps I / may see what you see.'

ʿAyn (ع) and lām (ل) [together with a weak/doubled third radical] form three sound root-meanings: the first is repetition (takarrur/takrīr); the second is an obstacle that hinders; and the third is weakness in a thing. As for the first: it is al-ʿalal (العلل), the second draught [given to livestock]. It is said: 'ʿullila after nahl' [the second watering follows the first]. The verb is 'yaʿullu,' with verbal nouns ʿalla (علا) and ʿalalan (عللا); and the camels themselves 'taʿullu' (drink the second draught) — ʿalalan. He said: 'The two she-camels turned away from the water, so we did not pen them up (leave them at ease) — / only he who hopes for the second draught (al-ʿalal) pens [his camels] up.' In the ḥadīth: 'If he ʿallahu (عله), then retaliation (qawad) is due upon him' — meaning if he repeated the beating; its origin lies in [the language of] drinking. Al-Akhṭal said: 'When my drinking-companion gives me a second draught (ʿallanī), then gives me a second draught again — / three flasks that have a rumbling sound.' It is said: 'aʿalla al-qawm' (أعل القوم) when their camels drank the second draught (ʿalalan). Ibn al-Aʿrābī said, of the proverb 'Your visiting us is nothing but the offering of a second-drinker (sawm ʿālla)': it means like camels that are given a second draught (taʿullu). And [one says]: 'He offered him the offering of a second-drinker' — this is said because when the drink is repeated upon them, it lessens their [subsequent] drinking. The second [root-meaning]: from this chapter comes al-ʿalāla (العلالة), the remainder of milk, and the remainder of anything, to the point that the remainder of a horse's run is called ʿalāla. He said: 'Except for a last spurt (ʿalāla) or a first burst (badāha) — / of a mature horse, firm of build.' All this belongs to the first analogy, because that remainder is returned to by milking; hence they say 'ʿālaltu al-nāqa' (عاللت الناقة) — you milk the she-camel, then handle her gently a while so she may recover, then milk her again; that is al-muʿālla (المعالة) and al-ʿilāl (العلال), and the milk itself is called al-ʿalāla. It is said that ʿalālat al-sayr (علالة السير) is that when you think the she-camel has flagged, you strike her to urge her on. One says: 'a she-camel noble in ʿalāla' (karīmat al-ʿalāla), and sometimes a man praised for generosity is called 'karīm al-ʿalāla' (كريم العلالة) — meaning he repeats his giving despite [drawing on] the remainder of his resources. He said: 'If it is not my full compensation, then it is a last spurt (ʿalāla) — / despite the exertion, from the offspring of flint, generous [in giving].' Manẓūr ibn Marthad said, on the she-camel's taʿāll (تعالّ) in travel: 'I made the hardy she-camel exert her last pace (dhamīl) / with the whip, in a boundless plain like a shield.' The other root-meaning is the obstacle that hinders. Al-Khalīl said: al-ʿilla (العلة) is an event that distracts its possessor from his purpose. It is said: 'iʿtalahu ʿan kadhā' (اعتله عن كذا) meaning it hindered him. He said: 'Time hindered him (fa-ʿtalahu al-dahr), for time has its hindrances (ʿilal).' The third root-meaning: al-ʿilla is sickness, and its possessor is muʿtall (معتل). Ibn al-Aʿrābī said: 'ʿalla al-marīḍ yaʿillu ʿillatan' (عل المريض يعل علة), so he is ʿalīl (عليل). A man [called] ʿallala (عللة) is one with many ailments. From this chapter — the chapter of weakness — al-ʿill (العل) among men is the aged one whose body has shrunk. Al-Mutanakhkhil said: 'He is not a decrepit elder with no movement left in him, / but rather Uthayla, pure of hue, freshly grown.' He said: every aged animal is [called] ʿill. Ibn al-Aʿrābī said: al-ʿill is the one weakened by old age or sickness. Al-Khalīl said: al-ʿill is the large tick — perhaps he meant that a long time has passed over it, so it has become like an aged creature. There remains in this chapter al-yaʿālīl (اليعاليل), concerning which they differed: Abū ʿUbayd said it means white clouds; Abū ʿAmr said 'biʾr yaʿālīl' (بئر يعاليل) is a well into which rain and water have come time after time, and this is from al-ʿalal (repetition); yaʿālīl has no singular. What al-Shaybānī [Abū ʿAmr] said is more correct, being more analogically sound. Among what deviates from these root-meanings — if what is said of it be correct — is that al-ʿilʿil (العلعل) is the male of the lark; al-ʿilʿil is also the tip of the sternum-cartilage (al-rahāba) adjoining the flank; and al-ʿilʿil is a man's [private] member — but all this is [merely reported] speech. Likewise their saying 'innahu la-ʿallān bi-rukūb al-khayl' (إنه لعلان بركوب الخيل) of one unskilled at riding — they cite verses on this that are unsound and unreliable. As for their saying 'laʿalla such-and-such will be...' [entry continues]

Al-ʿill (العل) and al-ʿalal (العلل): the second draught; it is also said: drinking after drinking in succession — one says 'ʿullila after nahl.' 'ʿAllahu yaʿulluhu wa-yaʿilluhu': he gave him the second drink; 'ʿalla' alone is both transitive and intransitive; 'ʿalla yaʿullu wa-yaʿillu' — [verbal nouns] ʿalla and ʿalalan; 'ʿallat al-ibil taʿullu wa-taʿillu': the camels drank the second draught. Ibn al-Aʿrābī: 'ʿalla al-rajul yaʿillu' from sickness, and 'ʿalla yaʿullu wa-yaʿillu' from ʿalal of drink. Ibn Barrī said: al-ʿalal and al-nahl are sometimes used for suckling as they are for watering. Ibn Muqbil said: 'A fawn in solitude that she turns to, / suckling it with a full flow (durra) or a remainder (ʿalāl).' Some minor poets used al-ʿill and al-nahl for [repeated] supplication, saying: 'Then he turned again after that and invoked blessing / upon the Prophet, a first time and a second (nahlan wa-ʿallan).' 'ʿAllat al-ibil' [follows the same pattern] as before, and fuʿlā is sometimes used from al-ʿalal and al-nahl. 'Ibil ʿullā' (إبل على): ʿawāll (camels that had the second draught) — related by Ibn al-Aʿrābī, who cited ʿĀhān ibn Kaʿb: 'The trough weeps [with water] for its second- and first-drinkers, / and short of driving them off there is a resting-place that lulls them to sleep, they settle at it and it lulls them.' Ibn Jinnī transmitted it as 'ʿulāhā wa-nahlā' (its second-drinkers and first-drinker), meaning 'wa-nahlāhā,' omitting the repetition and relying on the genitive construction of 'ʿulāhā' alone. 'ʿAllahā yaʿulluhā wa-yaʿilluhā' — [verbal nouns] ʿalla and ʿalalan; and 'aʿallahā' [causative]. Al-Aṣmaʿī: when the camels come to water, the first drink is al-nahl, and the second is al-ʿalal. 'Aʿlaltu al-ibil': you sent them away before they were fully sated. Among etymologists some say it is with the dotted ghayn, as from thirst, but the form with ʿayn is properly attested. Abū ʿUbayd, from al-Aṣmaʿī: 'aʿlaltu al-ibil, fa-hiya ibil ʿālla' — you sent them away without fully sating them. Abū Manṣūr said: this is a scribal error; the correct form is 'aghlaltu al-ibil,' with ghayn, and they are 'ibil ghālla.' Al-Azharī related from Naṣīr al-Rāzī: the camels departed as 'ghālla' and 'ghawāl,' and you caused them to depart thus ('aghlaltuhā'), from al-ghulla and al-ghalīl, the burning of thirst. As for 'aʿlaltu al-ibil' and 'ʿallaltuhā,' they are the opposite of 'aghlaltuhā,' since their meaning is that you give the camels the second drink and then send them away fully sated; when a camel has 'ʿallat,' it is [thereby] sated. And his saying: 'Stop, inform us, or grant (tuʿillī) a greeting / to us, or give reward before one of the calamities.' He merely means 'or return a greeting' — as though the greeting, being meant to be returned, became like the camel given a second draught (al-maʿlūla). In the ḥadīth of ʿAlī, may God be pleased with him: 'from Your abundant, doubled gift (al-maʿlūl)' — meaning that God's giving is multiplied, He gives His servants a 'second draught' of it time after time. From this is Kaʿb's line: 'as if it were a watering-place given a second draught with wine' (kaʾannahu manhalun bi-l-rāḥi maʿlūl). 'ʿUriḍa ʿalayya sawmu ʿālla' — when food is offered to you while you have no need of it, like the common saying 'ʿarḍ sābirī,' meaning no real effort was made, because the second-drinker... [entry continues]