كللIbn Fāris's Maqāyīs entry for k-l-l was not among the excerpts supplied, so his core … (root kll)

Al-kall (الكل): the orphan. [Al-kall] is also the man who has no child; the verb is: kalla yakillu kalālatan (كل يكل كلالة), though this is rarely used. He said: 'I devour the wealth of the childless man (al-kall) before his youth [passes]... when the substance of the childless man's [estate] is not firmly guarded.' Al-kall is also [used of] one who is a dependent (ʿiyāl) and a burden upon his fellow; one says 'this is kallī (كلي),' i.e. 'my dependent,' and it is pluralized as kulūl (كلول). Al-kalīl (الكليل) is a sword without an edge. A 'dull tongue' (lisānun kalīlun) is one possessing kalāla (كلالة) and kalla (كلة) [i.e. dullness]. Al-kāll (الكال) is the exhausted one, [from] yakillu kalālatan. Al-kall (الكل) [also means] distant kinship: 'this one is akall (أكل) than that one' means more distant in lineage. Al-kalla (الكلة) is a cloth covering used to guard against mosquitoes. Al-iklīl (الإكليل) is something like a headband adorned with jewels. Al-iklīl is also [a name of] one of the mansions of the moon. A 'crowned meadow' (rawḍatun mukallalatun) is one surrounded by blossom; he said: 'His abode is a crowned meadow... encircled by al-ayhaqān and al-dharaq [plants].' 'Kallala the man' (كلل الرجل) is said when he departed and left his dependents in neglect. And 'kilā al-rajulayn' (كلا الرجلين) — its derivation is from 'kull al-qawm' (all the people), but they distinguished the dual from the plural by lightening and doubling [the consonant]. Al-kalkal (الكلكل) is the chest. Al-kalkal is also [used of] a short man of sturdy but not tall build. Al-kalākil (الكلاكل) is [used] of groups [of people], like al-karākir of horses. [Ruʾba] said: 'until they alight upon the hills in throngs (kalākilā).' And al-kalākil, plural al-kalākilūn (الكلاكلون): one of compact, well-proportioned build.

Al-kall (الكل): dependents and a burden. God Almighty said: 'and he is a burden (kall) upon his master' [Quran 16:76]; its plural is al-kulūl (الكلول). Al-kall [also means] the orphan. Al-kall [also means] one who has neither child nor parent; from it one says: kalla l-rajulu yakillu kalālatan (كل الرجل يكل كلالة). The Arabs say 'lam yarithhu kalālatan' (he did not inherit from him by kalāla), meaning he inherited not through a distant/collateral relation but through nearness and [direct] entitlement. Al-Farazdaq said: 'You inherited the spear of kingship — not by kalāla — from the two sons of Manāf, ʿAbd Shams and Hāshim.' Ibn al-Aʿrābī said: al-kalāla means distant paternal cousins. It is related of a Bedouin who said: 'I have much wealth, and I am inherited by kalāla-kin of remote lineage.' It is said [kalāla] is a maṣdar from 'takallalahu l-nasab' (the lineage reached him only at its extremities), as though he took its two ends from the side of father and child while having neither directly, so it was named by the verbal noun. The Arabs say 'ibnu ʿammi l-kalālati' and 'ibnu ʿammin kalālatan' when he is not a close relative but merely a man of the clan. 'Kalaltu min al-mashyi, akillu kalālan wa-kalālatan' means 'I grew exhausted'; likewise of a camel when it tires. And 'kalla' is said of a sword, wind, eyesight, and tongue: yakillu kallan wa-kallatan wa-kalālatan wa-kulūlan. [One says] a sword 'kalīl al-ḥadd' (dull-edged), a man 'kalīl al-lisān' (faltering of tongue), 'kalīl al-ṭarf' (weak-sighted). Some make 'Kalāʾ al-Baṣra' (the Basra anchorage) a noun from 'kalla' on the pattern faʿlāʾ, left undeclined [as diptote], the sense being that it is a place where the wind's force is spent (takillu), unlike elsewhere. Ruʾba said: 'the wind's onrush grows weary (yakillu) from where it has broken through.' Al-kalla (الكلة) is a thin screen sewn like a tent, used for protection from gnats. [The word] 'kull' — its form is singular but its meaning plural; accordingly one says 'kullun ḥaḍara' [singular] and 'kullun ḥaḍarū' [plural] — once by form, once by meaning. 'Kull' and 'baʿḍ' are both inherently definite, though never transmitted with the definite article al-, even though this would be permissible, since both carry the sense of construct-annexation whether or not one actually annexes [something]. Al-iklīl is something like a jewel-adorned headband; the crown too is called iklīl. Al-iklīl is also a lunar mansion of four stars in a row. Al-iklīl is also the cloud seen as though clothed in a covering. Iklīl al-malik ('the king's wreath') is a medicinal plant. Al-kalkal and al-kalkāl (with doubling, sometimes used under poetic necessity) [both mean] the chest. He said: 'as though where it sinks upon the chest (al-kalkal) were the place of a praying monk's two palms.' A man [called] 'kalkal' (with ḍamma), also 'kalākil,' means short and thickset with sturdiness. 'Akalla the man his camel' means he wore it out with exhaustion; 'akalla the man' [can] also mean his camel became exhausted. 'Aṣbaḥtu mukillan' means 'I became one burdened with dependent relations.' And 'a cloud...' [entry continues]

The word 'kull' (كل) denotes the joining together of the parts of a thing, and this is of two kinds: one of them is that which joins the essence of a thing and its states peculiar to it, conveying the sense of completeness — as in His saying, Exalted is He: 'and do not extend it in utter extension (kulla l-basṭ)' [al-Isrāʾ 17:29], i.e. a total extension. The poet said: [entry continues]

Al-kull (الكل): a noun comprehending [all] the parts. One says 'kulluhum munṭaliqun' (all of them are departing) and 'kulluhunna munṭaliqatun/munṭaliqun,' masculine and feminine being equally [permissible] in this. Sībawayh related 'kultuhunna munṭaliqatun,' and said: 'al-ʿālimu kulla l-ʿālimi' ('he is the scholar entirely'), meaning thereby the utmost degree, that he has reached the furthest limit in the qualities ascribed to him. As for their saying 'akhadhtu kulla l-māli' (I took all the wealth) and 'ḍarabtu kulla l-qawmi' (I struck all the people) — al-kull [here] is not identical with that to which it is annexed. Abū Bakr ibn al-Sīrāfī said: al-kull is merely an expression for the parts of a thing; just as a part may be annexed to the whole, so all the parts may be annexed to it. As for His saying, Exalted is He: 'and all come to Him in humble submission' and 'and all are obedient to Him' — this is construed by meaning rather than form; it seems construed so here because 'kullun' in these instances is not annexed [to an explicit plural]. Since it was not annexed to a group, the mention of the group was compensated for in the predicate — do you not see that had He said 'lahu qānitun' [singular], there would be no plural form at all? Whereas when He said, glory be to Him: 'and all of them (kulluhum) will come to Him on the Day of Resurrection, each one alone,' He gave the plural form annexed to it, thus dispensing with mentioning the group in the predicate. Al-Jawharī [said]: 'kull' — its form is singular, its meaning plural; accordingly one says 'kullun ḥaḍara' [singular verb] and 'kullun ḥaḍarū' [plural verb] — once by form, once by meaning; 'kull' and 'baʿḍ' are both definite, though never transmitted from the Arabs with the article al-, even though permissible, since both carry the sense of construct-annexation whether or not annexation actually occurs. Al-Tahdhīb: al-Layth [said] — regarding 'kilā al-rajulayni,' it is said its derivation is from 'kullu l-qawmi,' but they distinguished the dual from the plural by lightening and doubling [the consonant]. Abū Manṣūr and other philologists said: do not classify 'kilā' under the category of kilā/kiltā together with kull; treat each separately — I shall explain kilā and kiltā in [the section on] weak triliteral roots, God willing. Abū l-Haytham said, as related to me by al-Mundhirī: 'kull' occurs with an indefinite singular noun yet conveys a collective sense, as in 'not every white thing (mā kullu bayḍāʾa) is fat, nor every black thing (kullu sawdāʾa) a date' — 'tamratun' [nominative] is also permissible if 'mā' is repeated implicitly. Aḥmad ibn Yaḥyā was asked about His saying, Mighty and Exalted: 'so the angels prostrated, all of them, all together' [Quran 15:30], and about its reinforcement first by 'kulluhum' then by 'ajmaʿūna.' He said: since 'kulluhum' may be either a noun or an emphatic reinforcement, He added the reinforcement that can only ever be a reinforcement [to remove ambiguity]. Al-Mubarrad was asked and said: had it read merely 'the angels prostrated,' it might mean only some of them did; so 'kulluhum' was added to encompass all the individuals. He was asked: then what of 'ajmaʿūna'? He replied: had it read only 'kulluhum,' it might mean they all prostrated but at different, scattered times; so 'ajmaʿūna' came to show that the prostration occurred from them all [together]. [entry continues]