جلب

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Said of camels, sheep, goats, horses, captives or slaves, or any merchandise.

استجلب has the same meaning.

اِجْتَلَبْتُهُ means the same.

The portion shall be taken at the waters; and when the cattle are in the yards, they shall be left there and not brought out to the pasture for the collector to take that portion.

Or, as some say, ولا جنب means that one shall not have a horse led at his side in a race, so that when he draws near the goal he may transfer himself to it and outstrip his fellow. Other explanations have also been given.

According to some, لا جلب here means that they shall not drive their cattle to the collector of the poor-rate in the place where he alights, but he shall himself come to their yards and take those portions.

Or جلب here is from the verb جَلَبَ in a sense explained below, and the tradition relates to horse-racing: one shall not cause his horse to be followed by a man crying out at it and chiding it, nor shall he have a riderless horse led beside his own, so that when he draws near the goal he may transfer himself to it and outstrip on it.

Or الجَلَبُ, which is forbidden, means the collector's not coming to the people at their waters to take the poor-rate portions, but ordering them to drive their cattle to him. Or it relates to contending for a stake, or wager: mounting a man on one's horse and then, when he has drawn near the goal, following the horse and crying out at it so that it may outstrip, which is a kind of fraud. Or it is used in both these cases. A 'Obeyd gives these explanations, which are much the same as the foregoing.

Or the meaning of the tradition, so far as its former clause is concerned, is that the contributions to the poor-rate shall not be driven to the waters nor to the great towns, but shall be given in their places of pasture.

Or الجلب means the collector's alighting in a place and then sending a person, or persons, to drive the cattle to him from their places, so that he may take the portion appointed for the poor-rate.

Or it relates to horse-racing, and means the sending forth of a horse in the racecourse, and a number of people crowding and crying out at it so that it may be turned from its course; or a man's following his horse, spurring on behind it, chiding it and crying out at it; or the shaking of something behind a horse that is behind in a race, so that it may be urged on and outstrip; or one's riding a horse and leading another behind it to urge it on, when contending for a stake or wager; or the crying out at a horse from behind and urging it to outstrip.

See also Form 1 in art. جنب.

and perhaps جَلَبَةٌ also.

جلّبوا and اجلبوا, mean the same; of these maṣdars the second is the most common.

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جلّب and اجلب mean the same; the first is rare, the second and third usual.

Also: he cried out at his horse from behind him and urged him to outstrip in a race. This explanation is erased in the copy of the K in its author's own handwriting as a repetition, and rightly so according to MF, though this requires consideration.

اجلب means the same.

Or, as some say, he led behind the horse he was riding another horse, to urge the first on, when contending in a race for a stake or wager; as is shown in an explanation of the tradition cited above, لَا جَلَبَ وَلَا جَنَبَ.

In the Kur 17:66. But see the other explanation below.

Said of a cloud, سَحَابَة. Applied to a coward, who threatens and then says nothing.

According to MF, some have it with ح in the place of ج. See art. حلب.

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Or, said of an ulcer or of a wound: it became covered with a skin in healing.

اجلب means the same.

Apparently said of a company or troop.

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See Form 1, in two places.

This is a maṣdar of the verb, and has this meaning also.

جالب is explained by Golius, on the authority of the KL, as meaning he helped, or assisted; but this is a mistake for حالب, since I find مُحَالَبَةٌ explained by يارى كردن in a copy of the KL, and the order of the words there shows that it is not a miswriting for مجالبة.

See Form 1, in eleven places in the latter half of that entry.

Also: his camels brought forth males, because the males they produce are driven, or brought, from one place to another and sold; opposed to احلب, his camels brought forth females. Also: his camel brought forth a male.

A form of imprecation against a man, implying a wish that he may lose the milk he would otherwise have had.

He aided, helped, or assisted, another. [احلب has the same meaning.]

He put an amulet into a جُلْبَة. [This word must therefore mean the piece of skin in which an amulet is enclosed, as well as an amulet enclosed in a piece of skin: see مُجْلِبٌ.]

تجلّب, rendered by Golius "Clamorem ac murmur excitavit" on the authority of the K, I do not find in that lexicon nor in any other.

It was driven, or brought, from one place to another, or from one country or town to another, for the purpose of traffic. Said of a camel, sheep, goat, horse, captive or slave, or of a number of camels and the like, or of any merchandise (see Form 1, first sentence).

See Form 1, first and second sentences.

He sought, demanded, or desired, that it should be driven, or brought, from one place to another in which he was, or from one country or town to another, for sale. Said of a camel, sheep, goat, horse, captive or slave, or of a number of camels and the like, or of any merchandise (see Form 1, first sentence).

. The second ب is not incorporated into the first because the word is quasi-coordinate to the class of دَحْرَجَةٌ.

The garment is the جِلْبَاب.

According to Kh, the first ب in جلبب is [augmentative] like the و in جَهْوَرَ and دَهْوَرَ; according to Yoo, the second is [augmentative] like the ى in سَلْقَى and جَعْبَى.

The garment is the جِلْبَاب.

See جِلْبٌ.

The saddle is of the kind called رَحْل. Or its cover; or its pieces of wood; or its curved pieces of wood; or its wood, without [the thongs called] أَنْسَاع and the other apparatus.

Also, both words: clouds, or thin clouds, with no water in them; or clouds appearing, or extending sideways [in the horizon], like a mountain or mountain range.

AZ, in art. عرض: a cloud like that which is termed عَارِضٌ [q. v.], but narrower, more distant, and inclining to blackness.

Plural أَجْلَابٌ. [See also جُلْبَةٌ.]

A thing, or things, driven, or brought, from one country or town to another, or from one place to another, for the purpose of traffic: horses and the like, camels, sheep or goats, captives or slaves, or any merchandise.

جَلَبَةٌ has the same meaning — thus in the handwriting of the author of the K in his last copy of that work, and mentioned by more than one; MF says it is correct, but SM thinks it a mistake — and so also جَلِيبَةٌ and جُلُوبَةٌ [see this last, below].

Plural of the first, أَجْلَابٌ.

Said as a proverb.

This word has the meaning also. The former is a maṣdar, and perhaps the latter too, but both are often used as simple nouns, the latter more commonly.

The small piece of skin, or the crust or scab, that forms over a wound when it heals. Plural جُلَبٌ.

Also severity, or pressure, of time or fortune, like كُلْبَةٌ, and hunger; or violence of hunger; or severity, adversity, difficulty, or trouble; and a hard, distressful, or calamitous year.

See جَلَبٌ, in two places.

And جِلْبَابٌ: the latter was mentioned as an example of form by Sb, and Seer thought it synonymous with the former, but no one except the author of the K has explained it. Both are used as masculine and feminine.

A woman's outer wrapping garment, the مِلْحَفَة. El-Khafājee: this is its primary meaning, but it is applied figuratively to other kinds of garments.

Or a shirt, without restriction; or one that envelopes the whole body; and a wide garment for a woman, less than the ملحفة; or one with which a woman covers over her other garments, like the ملحفة; or the kind of head-covering called خِمَار, so in the M.

Or a garment wider than the خمار but less than the رِدَآء, with which a woman covers her head and bosom; or, according to En-Nadr, a garment shorter but wider than the خمار, the same as the مِقْنَعَة.

Or a woman's head-covering; or the kind of wrapper called إِزَار; or a garment in which the person is entirely enveloped, so that not even a hand is left exposed, of the kind called مُلَآءَة, worn by a woman; or a garment, or other thing, that one uses as a covering.

Plural جَلَابِيبُ.

And جُلَبَانٌ: see جُلُبَّانٌ, in three places.

See جِلْبَابٌ.

See the next paragraph, last sentence.

In the CK جُلَّبان, and so in the TA in art. خرف; also without teshdeed, جُلْبَانٌ, and, according to some, جُلَبَانٌ as well. AHn heard it from the Arabs of the desert only with teshdeed, though many others pronounce it without; pronounced in the latter way, he says, it may be a dialectal variant. [An ism jamʿ of general application.]

A certain plant; or a certain grain, or seed, of the kind called قَطَانِىّ [that is, pulse]; the grain, or seed, called خُلَّر, which is something resembling the مَاش.

Or a dust-coloured, dusky kind of grain or seed, which is cooked, of the colour of the ماش except that it is of a duskier shade, and larger; a certain kind of grain or seed resembling the ماش, of the kind called قَطَانِىّ, well known.

[A common kind of vetch, or pea, the common lathyrus, or blue chickling vetch, the lathyrus sativus of Linn., is called in Upper Egypt, and by some of the people of Lower Egypt also, جِلْبَان.]

Ism waḥda formed with ة.

Also the first, and ة and جُلْبَانٌ (MF, on the authority of Ibn-El-Jowzee) [like جُرُبَّانٌ and جُرْبَانٌ, or جِرْبَانٌ].

A thing like a جِرَاب [or sword-case], of skin or leather, in which the sword is put in its sheath, and in which the rider puts his whip and implements and the like, and which he hangs on the آخِرَة or the وَاسِط [see these two words] of the camel's saddle.

Derived from جُلْبَةٌ, meaning a piece of skin that is put upon a قَتَب; or the case of the sword-sheath, or scabbard.

Or جلبّانُ السِّلاحِ, which occurs in a tradition, means the case with its contents; or the sword and bow and the like, which take some trouble to draw out and use in fight, not such a weapon as the lance.

Also the first, and جَلَبَّانٌ or جِلِبَّانٌ: a clamorous man, or one who makes a confused crying or shouting or noise.

See the preceding paragraph, in two places.

And جِلِبَّانَةٌ: see جَلَّابَةٌ.

And جِلِبْنَانَةٌ: see جَلَّابَةٌ.

Applied to a male slave: one who is brought from one place or country or town to another for sale; or one who is brought to the country of the Muslims for sale. Plurals جَلْبَى and جُلَبآءُ.

It is applied in the same way to a woman: plurals جَلْبَى and جَلَائِبُ.

A thing that is driven, or brought, from one place or country or town to another for sale: an aged she-camel, a he-camel, a young she-camel such as is called قَلُوص, and anything else; but it is not applied to stallion-camels of generous race, kept for breeding.

Plural جَلَائِبُ. Or the plural means camels brought to a man staying at a water who has no means of carriage, so that they mount him [and his companions or goods] on them.

Or جلوبة means male camels [see also جَلَبٌ]; or camels laden with people's goods or utensils. It is used alike as plural and singular.

See جَلَبٌ, with which it is synonymous.

See جَلَبٌ.

See جَلَبٌ.

Rose-water: an Arabicized word, from the Persian [گُلْ آبْ].

And مُجَلِّبَةٌ, جِلِبَّانَةٌ, جُلُبَّانَةٌ, جِلِبْنَانَةٌ, and جُلُبْنَانَةٌ: applied to a woman, clamorous, noisy, very talkative, and of evil disposition.

Or جلبّانة, so applied, means rude and coarse.

The ل in this word is not a substitute for the ر in جِرِبَّانَةٌ [which has a similar meaning], for it is from الجَلَبَةُ.

And جَالِبَةٌ and مَجْلَبَةٌ: all signify a cause of bringing, drawing, attracting, or procuring a thing.

Plural of the second, جَوَالِبُ.

Plural of the third, مَجَالِبُ.

And the plural جَوَالِبُ means calamities, misfortunes, evil accidents, adversities, or difficulties. See an example in the first entry, near the beginning.

See the preceding paragraph.

A person who puts an amulet into a case of skin, which is then sewed on [the headstall, or some other part of the trappings, of] a horse.

See جَالِبٌ.

Applied to thunder, and to rain: boisterous.

A خَزَرَة [that is, a bead, or gem, or similar stone] used by the Arabs of the desert, [or by the women of the desert, as a charm,] for captivating, or fascinating, men; or for bringing a man back after flight; or for procuring affection after hatred.

Az mentions it as a quadriliteral-radical word.

The Arab women used to say: [I have fascinated him with the yenjelib, and he shall not seek another, nor absent himself, nor cease to remain at the tent-rope]