برأ: بَرِئ: تخلص وتخلى وخلص، وأعاد، ودفع. ويقال: برئ بالشيء إلى فلان دفع به إليه وتخلى عنه. ففي كتاب محمد بن الحارث ص219: أن القاضي أخذ على يوسف الفهري إنه استولى على جاريتين لعبد الرحمن، فتقدم الفهري وقال: والله ما رأيت لواحدة منهما وجها فاقبضها وبَرِيَ (وهذا الشكل في المخطوطة) منهما إليه. وفي ص280: فقال له الأمير أصلحه الله تَبْرَأُ بالديوان إلى قاضينا عمرو بن عبد الله (وهذا الشكل في المخطوطة). وفي ص338: فقلت له اليتيم حي رشيد وقد أطلقته من الولاية وبَرِيت له لجميع (بجميع) ما كان له عندي. وفي كتاب الخطيب ص103و: لم يشرك اخوته في شيء من ميراث أبيه إذ كان لم يحضر الفَتْحَ فبري به إليهم. ويقال في نفس المعنى: برئ من شيء إلى فلان (تاريخ البربر 1: 538، 601، 658).
أبرأ: ضمن، كفل (الكالا) - وأبرأ ذمته من فلان أو عن فلان: تخلى له عما عليه وأعفاه.
تبرأ من: تخلص وتخلى عنه، يقال مثلاً: تبرأ من الخلافة (معجم البلاذري). وفي النويري أسبانيا: ص486: قد كُنْتَ تبرَّأْتَ لي من الخلافة.
ويقال في نفس المعنى تبرأ له، تخلى عن الأمر له. ففي نفس المصدر: تبرأ له وسلم الأمر إليه. ويقال أيضاً: تبرأ بالأمر إلى ولده. أي تخلى عن الأمر أو سلمه إلى ولده (حيان 16ق) - وتبرأ من شيء: اعتذر من قبوله وتنصل (تاريخ البربر 2: 183 - وتبرأ من دمه: تخلى عن حمايته (تاريخ البربر 1: 639) - وتبرأ من فلان: تخلى عنه ولم تعد له به صلة أو صحبة. ففي تاريخ البربر (1: 445): نادى في الناس بالبراءة من أبي زيد فتبرّءوا منه.
وتبرأ إلى فلان ومنه: بالمعنى الذي ذكره لين أي أعلن براءته منه، يقال مثلاً تبرأ إلى الله منه أي أشهد الله إنه برئ منه. وفي تاريخ البربر (2: 406): وتبرأ إلى السلطان من ذلك. وفي (2: 319 منه): تبرأ إلى الله من اخفار ذمته - وتبرأ إلى فلان من أمانة أو وديعة: تخلص منها وردها إليه (بدرون 182، تاريخ البربر 1: 643) - وتبرأ إليه من: برئ، يقال: تبرأت إليه من نفسي، أي تخليت عن نفسي إليه (الملك) (معجم بدرون).
وتبرأت إليه بالشيء: تخليت عنه وسلمته اليه، ففي حيان 61و: فواثَقَ كُرَيب بن عثمان بالإيمان المغلظة على التبوء (التَّبَرُّءِ) إليه بالمدينة وتصييرها في يده.
ومعنى تبرأ (في البيوع) انظرها في مادة بَراءة.
استبرأ: يقال استبرأت المرأة: قضت عدتها (معجم البيان) - وحين يموت الرجل وله أمة قد استبضعها فعيها أن تعتد (تلزم عدة) شهرين وستة أيام، وهذا ما يسمونه استبراءً (هوست 116). - ولم يتضح لي معنى هذا الفعل في عبارة المقري (2: 521): وكان يرى أن الطلاق لا يكون إلا مرتين مرة للاستبراء ومرة للانفصال، ولا يقول بالثلاث، وهو خلاف الإجماع.
برؤ: مَلُسَ ونعم من الفرك (بوشر).
بَرَاءَة: مداواة، معالجة للبرء (بوشر) - وتبرير وتبرئة (بوشر) - ويمين البراءة: يمين يتخلص بها الإنسان مما نسب إليه، ونصها: بَرِئت من حول الله وقوته ودخلت في حول نفسي وقوتها إن كان كذا وكذا (دي ساسي مختارات 1: 5 وما يليها). ويقال: حلف بالبراءة أقسم بيمين البراءة (نفس المصدر 37 رقم 15).
ونادى في الناس بالبراءة من فلان: أعلن عدم حماية الشريعة له (تاريخ البربر 1: 445، 2: 44).
وشرط في عقد البيع يقبل المشتري بمقتضاه كل عيب يمكن أن يظهر فيما اشتراه. ويقال: تبرأ بمعنى اشترط هذا الشرط.
وبراءة وبالعامية بَراوات وبَرَاوات (وفي معجم فوك: تجمع بَرَاءة على براءات وبرا على بروات. وفي معجم ألكالا barâ) وخط الإبراء: وصل (معجم الأسبانية 63) وفي الادريسي 2 الفصل الخامس: فلذلك لا يجوز أحد من عذاب إلى جدة حتى يظهر الرباني البراءة مما يلزمه. وهذا هو المعنى الأصلي للكلمة كما يدل على ذلك أصل اشتقاقها. غير أنها تستعمل للدلالة على أنواع أخرى متعددة من الخطوط والوثائق، فهي تدل أيضاً على معنى الإجازة والشهادة، والسجل (بوشر) - وخط شريف، فرمان (بوشر) - وأمر (إذن) صرف (الكالا، ابن بطوطة 3: 407) ورقعة تفويض تدفع إلى جندي تخوله جباية حاصلات الحصن الفلاني أو القرية الفلانية، وكانت الحاصلات تجبى عيناً (أماري ديب 416. نقلاً عن ابن رشد، تعليقات على ابن بطوطة 3: 459) - وبطاقة سكن وهي رقعة فيها أمر لصاحب منزل أن يسكن في منزله جندياً أو أكثر. ففي مخطوطة كوبنهاجن المجهولة الهوية ص51، 52: وحين وصل الخليفة المنصور إمام دولة الموحدين إلى الأندلس مع جنوده ولقيه والي اشبيلية ومع (مع) وجوه الناس من أهلها ثم قفا متقدماً برسم أعداد ديار النزول - ثم أمر الشيخ أبو بكر بن زهر - بتنفيذ البراوات في الديار المنزلة. - وجواز سفر (ابن بطوطة 1: 112) - واتفاقية، معاهدة (الكالا) - ورسالة البابا (وهي رسالة مختومة بالرصاص (بوشر) وبراة متاع الغفران (الكالا) - ومنشور البابا (بوشر) - ورسالة (معجم الأسبانية 63).
بريه: رسالة (بوشر).
براتلي: براءة اختراع، امتياز (معجم الأسبانية 69).
تبرئة: تبرير، تزكية، (بوشر).
وبراءة من ذنب (بوشر) - وبراءة، بر، خلوص الطوية (بوشر) - وضرب من الحِرم تعاقب به الفحشاء والفسوق (تريسترام 204).
مبارأة: أمر بالدفع إلى الخازن (أمين الصندوق أو المستوفي (الكالا) وفيه مبارا ج: مبارات).

بر

أ1 بَرِئَ, [aor. ـَ inf. n. generally بُرْءٌ or بَرَآءَةٌ,] He was, or became, clear, or free, of, or from, a thing; in the manners which will be explained below: (Bd ii. 51:) he was, or became, in a state of freedom or immunity, secure, or safe. (T.) [Hence,] بَرِئَ مِنَ المَرَضِ, and بَرَأَ, (T, Msb,) aor. ـَ and بَرُؤَ, aor. ـُ (Msb;) inf. n. بُرْءٌ: (T, Msb:) or بَرِئَ من المرض, inf. n. بُرْءٌ, with damm; and the people of El-Hijáz say بَرَأَ, inf. n. بَرْءٌ, with fet-h: (S:) accord. to As, بَرِىَ من المرض is of the dial. of Temeem; and بَرَأَ of the dial. of the people of El-Hijáz: or, accord. to Az, the people of El-Hijáz say بَرَأَ; and the rest of the Arabs say بَرِئَ: (T:) or بَرَأَ [alone], said of a sick man, aor. ـُ and بَرَاَ; and بَرِئَ; and بَرُؤَ; inf. n. بَرْءٌ [probably a mistranscription for بُرْءٌ] and بُرُؤٌ: or, accord. to Lh, the people of El-Hijáz say بَرَأَ, aor. ـُ inf. n. بُرْءٌ and بُرُؤٌ [i. e.

بُرُوْءٌ]; and the people of El-'Áliyeh, [بَرَأَ,] aor. ـَ inf. n. بُرْءٌ and بُرُؤُ; and Temeem, بَرِئَ, [aor. ـَ inf. n. بُرْءٌ and بُرُؤٌ: (M:) or بَرَأَ, (K,) said by IKtt to be the most chaste form, (TA,) aor. ـَ (K,) agreeably with analogy, (TA,) and بَرُاَ, (K,) said by Zj to be the only instance of a verb of the measure فَعَلَ with ء for its last radical letter having its aor. of the measure يَفْعُلُ, [though others mention also قَرَأَ, aor. ـْ and هَنَأَ, aor. ـْ and asserted to be a bad form, (TA,) inf. n. بُرْءٌ and بُرُوْءٌ; and بَرُؤَ, (K,) not a chaste form, (TA,) aor. ـُ and بَرِئَ, (K,) a chaste form, (TA,) [and the most common of all,] aor. ـَ inf. n. بَرْءٌ and بُرُؤٌ, (K, TA,) or بُرْءٌ, (CK,) and بُرُوْءٌ; (K, TA;) He became free from the disease, sickness, or malady: (T:) or [he recovered from it:] he became convalescent; or sound, or healthy, at the close of disease, but was yet weak; or he recovered, but not completely, his health and strength; syn. نِقَهَ; (M, K;) i. e., he acquired that slight degree of soundness, or health, which comes at the close of disease, but with disease remaining in him. (TA.) [And بَرِئَ الجُرْجُ, or بَرَأَ, The wound healed; or became in a healing state: of frequent occurrence.] and بَرِئَ مِنَ الأَمْرِ, [the only form of the verb used in this case, and in the other cases in which it is mentioned below,] aor. ـَ and بَرُاَ, the latter extr., (M, K,) or rather it is very strange, for IKoot says that نَعِمَ, aor. ـْ and فَضِلَ, aor. ـْ are the only instances of this kind, (TA,) inf. n. بَرَآءَةٌ (M, K) and بَرَآءٌ (Lh, M, K) and بُرُؤٌ, (M,) or بُرْءٌ, (K, TA,) or بُرُوْءٌ; (CK;) and ↓ تبرّأ; (S, * M, K, Mgh; *) [He was, or became, free from the thing, or affair; or clear, or quit, thereof; clear of having or taking, or of having had or taken, any part therein; guiltless of it: and also, irresponsible for it; as in an ex. q. v. voce عِضَاضٌ:] said in relation to [a fault or the like, and] a debt, and a claim, and religion [&c.]. (Lh, M.) You say, بَرِئَ مِنَ العَيْبِ, (Mgh, Msb,) or العُيُوبِ, (S,) inf. n. بَرَآءَةٌ, (Mgh,) He was, or became, free (Msb) [from the fault, defect, imperfection, blemish, or vice], (Mgh, Msb,) [or faults, &c.]. (S.) And بَرِئَ مِنَ الدَّيْنِ, (T, Mgh, Msb,) or الدُّيُونِ, (S,) aor. ـَ (T, Msb,) inf. n. بَرَآءَةٌ, (T, Mgh, Msb,) He was, or became, clear, or quit, of the debt; (or debts; S;) irresponsible for it [or them]: or in a state of immunity with respect to it [or them]; i. e., exempt from the demand thereof. (Msb.) And بَرئَ

إِلَيْكَ مِنْ حَقِّكَ, inf. n. بَرَآءَةٌ and بَرَآءٌ (Lh, M) and بُرُؤٌ, [He was, or became, clear, or quit, to thee, of thy claim, or due, or right; or exempt from the demand thereof;] as also ↓ تبرّأ. (M.) And بَرِئْتُ إِلَيْكَ مِنْ فُلَانٍ, inf. n. بَرَآءةٌ, [I was, or became, or have become, clear, to thee, of having or taking, or of having had or taken, any part with such a one; or, irresponsible to thee for such a one:] (Az, T, S: * [in one copy of the S, I find the phrase بَرِئْتُ مِنْكَ, commencing the art.; but not in other copies:]) this is the only form of the verb used in this case, and in relation to debt [and the like]. (Az, T.) b2: He removed himself, or kept, far, or aloof, [from unclean things, or things occasioning blame; followed by مِنْ, with which it may be rendered he shunned, or avoided;] syn. تَنَزَّهُ and تَبَاعَدَ. (T.) [You say, بَرِئَ مِنَ الأَقْذَارِ He removed himself, or kept, far, or aloof, from unclean things.] b3: He manifested an excuse, [or asserted himself to be clear or quit or irresponsible, like ↓ تبرّأ,] and gave warning; syn. أَعْذَرَ and أَنْذَرَ. (T.) Hence, in the Kur [ix. 1], بَرَآءَةٌ مِنَ اللّٰهِ وَرَسُولِهِ A manifestation of excuse, and a warning, from God and his apostle. (T.) A2: بَرَأَ اللّٰهُ الخَلْقَ, (Fr, T, S, M, K,) or الخَلِيَقَةَ, (Msb,) aor. ـَ (T, M, &c.,) inf. n. بَرْءٌ (T, S, M, K) and بُرُوْءٌ, (Az, Lh, M, K,) God created mankind, or the beings, or things, that are created, syn. خَلَقَ, (Fr, T, M, Msb, K,) after no similitude, or model, (TA,) [but, properly, though not always meaning so, out of pre-existing matter; for] Bd says [in ii. 51] that the primary meaning of the root برء is to denote a thing's becoming clear, or free, of, or from, another thing; either by being released [therefrom], as in بَرِئَ المَرِيضُ مِنْ مَرَضِهِ and المَدْيُونُ مِنْ دَينِهِ [both sufficiently explained above]; or by production [therefrom], as in بَرَأَ اللّٰهُ آدَمَ مِنَ الطِّينِ [God produced, or created, Adam, from, or out of, clay]. (TA.) This verb relates to substances [as in the exs. given above] and to accidents; and hence, [in the Kur lvii. 22,] مِنْ قبْلِ أَنْ نَبْرَأَهَا [Before our creating it, if ها refer to مُصِيبَة, preceding it; but, as Bd says, it may refer to this, or to الأَرْض, or to أَنْفُس]: (M:) but البَرْءُ has a more particular application than الخَلْقُ; the former being particularly applied to the creation of animate beings, with few exceptions: you say, بَرَأَ اللّٰهُ النَّسَمَةَ وَ خَلَقَ السَّمٰوَاتِ وَالأَرْضَ [God created, or produced, man, or the soul, and He created the heavens and the earth]. (TA.) [To this verb, or perhaps to بَرَي, or to both, בָּרָ is the Hebrew equivalent, properly (though not necessarily always) signifying “ he created out of pre-existing matter,” or “ he fashioned. ”]2 برّأهُ, inf. n. تَبْرئَةٌ: see 4, in four places. [Hence,] لَا التَّبْرِئَةِ The لا that denies in a general manner, absolutely, or to the uttermost; i. e. the لا that is a universal negative. (Mughnee &c.) b2: Also He verified his being free [from a thing], clear, or quit, [of it,] guiltless [of it], or irresponsible [for it]. (Mgh, TA.) 3 بارأهُ, (T, S, M, Mgh, K,) inf. n. مُبَارَأَةٌ (T, M, Mgh) and بِرَآءٌ, (M,) He made him (his copartner) free, clear, quit, or irresponsible, the latter doing to him the same: (Mgh:) he compounded, or made a compromise, with him (his hired man, T, M) for their mutual separation: (M:) he separated himself from him (his copartner, S, O), the latter doing the same. (S, O, K.) And بَارَأْتُ الرَّجُلَ I became free, clear, quit, or irresponsible, to the man, he becoming so to me. (M.) And بارأ المَرْأَةَ, (T, M, K,) or امْرَأَتَهُ, (S,) inf. n. as above, (M,) He compounded, or made a compromise, with the woman (or his wife, S) for their mutual separation; (M, K;) i. e. he divorced her for a compensation [which she was to make him, such as her giving up a portion of her dowry remaining due to her, in order that they might be clear, each of the other]: it occurs also [without ء] in art. برى. (TA.) 4 ابرأهُ He (God, S, M, K) [recovered him, or] restored him to convalescence, (M, K,) مِنَ المَرَضِ [from the disease, sickness, or malady]. (S.) b2: أَبْرَأَكَ مِنَ الأَمْرِ and ↓ بَرَّأَكَ (M, K *) He (i. e. God, TA) made thee, pronounced thee, or held thee, or hath made thee, &c., or may He make thee, &c., to be free from the thing or affair, or clear or quit thereof, or guiltless thereof, or irresponsible for it; (TA;) [or He acquitted thee, or hath acquitted thee, or may He acquit thee, thereof; or He showed thee, or hath showed thee, or may He show thee, to be free from it, &c.: see also 2, above:] said in relation to [a fault or the like, and] a debt, and a claim, and religion [&c.]. (M.) You say, مِنَ العَيْبِ ↓ بَرَّأْتُهُ I made him, pronounced him, or held him, to be free from the fault, defect, imperfection, blemish, or vice. (Msb.) It is said in the Kur [xxxiii. 69], ↓ فَبَرَّأْهُ اللّٰهُ مِمَا قَالُوا (M) But God showed him to be clear of that which they said. (Bd.) You say also, أَبْرَأْتُهُ مِنَ الدَّيْنِ I made him, pronounced him, or held him, to be clear, or quit, of the debt; irresponsible for it; or in a state of immunity with respect to it; i. e., exempt from the demand thereof: (Msb:) and أَبْرَأْتُهُ مِمَّا لِى

عَلَيْهِ; and ↓ بَرَّأْتُهُ, inf. n. تَبْرِئَةٌ; [I acquitted him of that which he owed me:] (S:) and أَبْرَأْتُهُ [alone] I made him, pronounced him, or held him, to be clear, or quit, of a claim that I had upon him, or a due or right that he owed me. (Mgh.) A2: ابرأ [in the T (as on the authority of Aboo-'Amr Esh-Sheybánee) أَبْرَى] He entered upon [the night, or day, called] البَرَآء, q. v. (K.) 5 تَبَرَّاَ see 1, in three places. تبرّأ مِنْهُ also signifies He asserted himself to be free from it; or clear, or quit, of it; namely, a fault, or the like. (Mgh.) [And He declared himself to be clear of him; to be not connected, or implicated, with him; he renounced him: see Kur ii. 161 and 162, &c:] 6 تَبَارَأْنَا We separated ourselves, each from the other. (TA.) [See 3.]10 استبرأ, (T,) or استبرأ مِنَ البَوْلِ, (Msb,) He took extraordinary pains, or the utmost pains, in cleansing the orifice of his penis from the remains of urine, by shaking it and pulling it and the like, until he knew that nothing remained in it: (T:) or he purified, or cleansed, himself from urine; syn. تَنَزَّهُ عَنْهُ: (Msb:) or استبرأ, (M,) or استبرأ الذَّكَرَ, (K, TA,) signifies he took extraordinary pains, or the utmost pains, in cleansing the penis from urine; or he cleansed it entirely from urine; (M, * K, * TA;) and so استبرأ الفَرْجَ: and in like manner, استبرأتِ الفَرْجَ said of a woman: (El-Munáwee, TA:) but the lawyers make a distinction between اسْتِبْرَآءٌ and اِسْتِنْقَآءٌ [which are made syn. in the M and K]: see the latter word. (TA.) b2: And استبرأ الجَارِيَةَ, (T, S, Mgh,) or المَرْأَةَ, (M, Msb, K,) He abstained from sexual intercourse (T, M, K) with the girl whom he had purchased or whom he had taken captive, (T,) or with the woman, (M, K,) until she had menstruated (T, M, K) at his abode, once, and then become purified: (T:) the meaning is, (T,) he sought to find her free from pregnancy. (T, Mgh, Msb.) b3: Hence, (Mgh,) استبرأ الشَّيْءِ, (Z, Mgh, Msb,) or الأَمْرَ, (TA,) He searched, searched out, or sought to find or discover, the uttermost of the thing, or affair, (Z, Mgh, Msb, TA,) in order that he might know it, (Mgh,) to put an end to his doubt. (Z, Mgh, Msb, TA.) You say, اِسْتَبْرَأْتُ مَا عِنْدَكَ [I searched, or sought to find or discover, or I have searched, &c., the uttermost of what thou hast, of knowledge &c.]. (S, TA.) And استبرأ أرْضَ كَذَا فَمَا وَجَدَ ضَالَّتَهُ [He searched the uttermost of such a land and found not his stray beast]. (TA.) It is said in the Expos. of the Jámi' es-Sagheer that اِسْتِبْرَآءٌ is an expression denoting The seeking, or seeking leisurely and repeatedly, to obtain knowledge of a thing, until one knows it; considering it with the endeavour to obtain a clear knowledge of it; taking, in doing so, the course prescribed by prudence, precaution, or good judgment. (Mgh.) بُرُأَةٌ A hunter's lurking-place or covert: (T, S, M, K:) pl. بُرَأٌ. (T, S, M.) El-Aashà says, بِهَا بُرَأٌ مِثْلُ الفَسِيلِ المُكَمَّمِ [At it (a source of water mentioned in the context) were hunters' lurking-places, like young palmtrees covered over: for tender young palm-trees are often covered over with a kind of coarse matting]. (T, S, M.) بَرَآءٌ: see بَرِىْءٌ, in six places. b2: البَرَآءٌ The first night of the [lunar] month; (El-Mázinee, T, S, K;) called thus, (S,) or لَيْلَةُ البَرَآءِ, (M,) because the moon has then become clear of the sun: (S, M:) or the first day of the month: (AA, T, K:) or the last night thereof: (As, T, K:) or the last day thereof; (IAar, T, K;) a fortunate day; every event happening therein being regarded as a means of obtaining a blessing; (IAar, T;) but most hold that the last day of the month is termed النَّحِيرَةٌ; (TA;) as also اِبْنُ البَرَآءِ: (K:) or this is the first day of the month: (IAar, T, TA:) pl. أَبْرِئَةٌ. (Th, M.) بُرَآءُ: see بَرِىْءٌ, in two places.

بَرِىْءٌ Free, (Msb,) مِنْهُ from it; namely a fault, defect, imperfection, blemish, or vice; (Mgh, Msb;) and, also followed by مِنْهُ, clear, or quit, of it; irresponsible for it; or in a state of immunity with respect to it; i. e. exempt from the demand thereof; namely a debt, (Msb,) or a claim, or due, or right; (Mgh;) as also ↓ بَارِىٌ and ↓ بَرَآءٌ. (Msb.) You say, أَنَا بَرِىْءٌ مِنْهُ [I am free from it, &c.]; (T, * S, M, K; *) and ↓ بَرَآءٌ, used alike as sing. and dual and pl. (Fr, T, S, M, K) and masc. and fem., (Fr, T, M, K,) because it is originally an inf. n.; (Fr, T, S;) and ↓ بُرَآءٌ: (S, M:) the pl. of بَرِىْءٌ is بَرِيؤُونَ (T, S, K) and بُرَأءُ (T, S, M, K) and بُرَآءٌ, (T, M, K,) of the measure فُعَالٌ, (T,) like رُخَالٌ, (M, K,) of an extr. measure, disapproved by Suh, who says, in the R, that it is a contraction of بُرَأءُ, and has tenween because it resembles [words originally of the measure] فُعَالٌ, and that the rel. n. formed from it is ↓ بُرَاوِىٌّ, (TA,) but it is mentioned by AAF as a pl. of بَرِىْءٌ, and as being like رُخَالٌ, and Fr mentions بُرَآءُ as a pl. of the same, imperfectly decl., with one of the two hemzehs suppressed, (M,) and بِرَآءٌ (S, M, K) and أَبْرَآءٌ (S, K) and أَبْرِئَآءُ, (T, S, K,) the last two anomalous: (TA:) the fem. of بَرِيْءٌ is بَرِيْئَةٌ; pl. بَرِيْآتٌ (T, S, M, K) and بَرِيَّاتٌ (Lh, M, K) and بَرَايَا. (T, S, M, K.) Yousay, أَنَا بَرِىْءٌ مِنْهُ and خَلِىٌّ مِنْهُ [I am free from it; or, more commonly, I am clear, or quit, of it, or him]; and مِنْهُ ↓ أنَا بَرَآءٌ and خَلَآءٌ مِنْهُ; (S;) and مِنْهُ ↓ أَنَا البَرَآءُ: (M:) and ↓ نَحْنُ مِنْكَ البَرَآءُ and الخَلَآءُ [We are clear, or quit, of you]; (Fr, T;) i. e., ذَوُو البَرَآءِ: so says Aboo-Is-hák; and As says the like of what Fr says. (T.) It is said in the Kur [xliii. 25], مِمَّا تَعْبُدُونَ ↓ إِنَّنِى بَرَآءٌ [Verily I am clear of that which ye worship]; (T, M;) or بَرِىْءٌ, or ↓ بُرَآءٌ; accord. to different readers. (Bd.) بَرِىْءٌ occurs in several places in the Kur. (M.) Accord. to IAar, it signifies Clear of evil qualities or dispositions; shunning what is vain and false; remote from actions that occasion suspicion; pure in heart from associating any with God: and it signifies sound in body and intellect. (T.) See also بَارِئٌ, in two places.

بَرَآءَةٌ A writing of [i. e. conferring] immunity or exemption: from بَرِئَ مِنَ الدَّيْنِ and العَيْب, of which it is the inf. n.: pl. بَرَاآتٌ, with medd: بَرَاوَاتٌ is [pl. of بَرَاةٌ, and both of these are] vulgar. (Mgh.) بُرَاوِىٌّ: see بَرِىْءٌ.

البَرِيَّةُ The creation; as meaning the beings, or things, that are created; or, particularly, mankind; syn. الخَلْقُ: (T, S, M:) pronounced without ء; (T, S;) originally with ء, like نَبِىٌّ and ذُرِّيَةٌ; (M;) and the people of Mekkeh differ from the other Arabs in pronouncing these three words with ء: (Yoo, T, M:) Lh says that the Arabs agree in omitting the ء in these three instances; and he does not except the people of Mekkeh: (M:) it is of the measure فَعِيلَةٌ in the sense of مَفْعُولَةٌ, (Msb,) from بَرَأَ اللّٰهُ الخَلْقَ, meaning خَلَقَهُمْ: (Fr, T:) or, if derived from البَرَى

[“earth” or “dust”], it is originally without ء: (Fr, T, S:) pl. بَرَايَا and بَرِيَّاتٌ. (S in art. برو and برى.) بَارِئٌ, (K,) or بَارِئٌ مِنْ مَرَضِهِ, (Lh, S, M,) [Recovering from his disease, sickness, or malady: or] convalescent; or becoming sound, or healthy, at the close of his disease, but being yet weak; or recovering, but not completely, his health and strength: [see 1:] (M, K:) as also ↓ بَرِئْءٌ: (Lh, M, K:) but whether the latter be properly used in this sense is disputed; while the former is said to be the act. part. n. of 1 in all its senses: (TA:) pl. بِرَآءٌ, (M, K,) like as صِحَاحٌ is pl. of صَحِيحٌ, accord. to Lh, so that he holds it to be pl. of بَرِىْءٌ; or it may be pl. of بَارِئٌ, like as جِيَاعٌ is pl. of جَائِعٌ, and صِحَابٌ of صَاحِبٌ. (M.) ↓ بَرِىْءٌ is sometimes written and pronounced بَرِىٌّ [in all its senses]. (Kz.) b2: See also بَرِيْءٌ.

A2: البَارِئُ, applied to God, The Creator; (T, S, Msb;) He who hath created the things that are created, not after any similitude, or model; (Nh;) or He who hath created those things free from any incongruity, or faultiness, (Mgh, and Bd in ii. 51,) and distinguished, one from another, by various forms and outward appearances: (Bd:) or the Former, or Fashioner; syn. المُصَوِّرُ [q. v.]. (M.)

رز

أ1 رَزَأَهُ, aor. ـَ inf. n. رُزْءٌ and مَرْزِئَةٌ, He got, or obtained, from him good (S, K) of any kind. (S.) And رَزَأَ فُلَانٌ فُلَانًا i. q. برّه; [a mistake, through an oversight, for قَبِلَ بِرَّهُ; i. e. Such a one accepted the bounty of such a one;] as also رَزَاهُ, without ء: the former said by AM to be the original. (TA.) And رَزَأَ الشَّىْءَ He took from the thing, diminished it, lessened it, or impaired it; (K;) and ↓ ترازأهُ signifies the same; or he took from it, diminished it, &c., by little and little. (JM.) You say, رَزَأَهُ مَالَهُ, and رَزِئَهُ مَالَهُ, aor. ـَ inf. n. رُزْءٌ, He got, or obtained, somewhat of his property; as also مَالَهُ ↓ ارتزأهُ. (K.) and مَا رَزَأْتُهُ مَالَهُ, (S,) and مَا رَزِئْتُهُ مَالَهُ, (S, K, *) I did not take from him of his property; or did not diminish to him his property. (S, K. *) and مَا رَزِئْتُهُ شَيْئًا I did not take from him, or it, aught. (Mgh.) And مَا رَزَأَ فُلَانًا شَيْئًا He did not get, or obtain, from such a one aught of his property; and did not take from him aught thereof. (TA.) And مَا رَزَأْتُهُ زِبَالًا I did not take from him, or it, as much as an ant would carry with its mouth: (Har p. 197:) or thus originally, but meaning, anything. (S in art. زبل.) and مَا رَزَأْنَا مِنْ مَائِكَ شَيْئًا We took not of, or from, thy water, anything: occurring in a trad. (TA.) In another trad., as some relate it, رَزِينَا occurs for رَزِئْنَا, which is the original. (IAth.) Accord. to Az, [however,] one says, رُزِئْتُهُ, meaning [I had it taken, or received, from me; or, virtually,] it was taken, or received, from me; but not رُزِيتُهُ. (TA.) [Hence, when relating to a moral attribute, or the like, it virtually means (assumed tropical:) It was experienced from me: see a verse cited voce مُتْلَدٌ, in art. تلد.] You say also, هُوَ يُرْزَأُ, [virtually] meaning He is a bountiful person; one whose gratuitous gifts people obtain. (Ham p. 722.) And إِنَّهُ لَقَليِلُ الرُّزْءِ مِنَ الطَّعَامِ Verily he is one who gets little of the food. (TA.) b2: رَزَأْتُهُ also signifies I afflicted him with an affliction, a misfortune, or a calamity. (Msb.) And رَزَأَتْهُ رَزِيْئَةٌ An affliction, a misfortune, or a calamity, befell him. (S, Msb.) It is said in a trad., respecting a woman who came asking for her son, إِنْ أُرْزَأِ ابْنِى فَلَمْ أُرْزَأْ أَحْبَابِى, meaning If I be afflicted by the loss of my son, I have not been afflicted by the loss of my friends. (TA.) 4 ارزأ: see ارزى, in art. رزى.6 تَرَاْزَاَ see 1.8 إِرْتَزَاَ see 1.

A2: ارتزأ also signifies It (a thing, S) was, or became, diminished, lessened, or impaired. (S, K.) A poet says, (namely, Ibn Mukbil, describing a stallion, S in art. زبل,) فَلَمْ يَرْتَزِىءْ بِرُكُوبٍ زِبَالَا (S, TA) And he had not been lessened [by riding, so as to lose] as much as the gnat will carry: (TA:) or as much as the ant will carry with its mouth; meaning, anything: (S in art. زبل:) but some read ترتزىء; [and some, يُرْتَزَأْ, as in copies of the S in art. زبل;] and some, بِرُكُونٍ. (TA.) رُزْءٌ, (S, Mgh, K,) [originally an inf. n., and] a subst. from رَزَأَتْهُ رَزِيْئَةٌ, (Msb,) and ↓ رَزِيْئَةٌ, (S, Mgh, Msb, K,) also pronounced رَزِيَّةٌ, originally with ء, (Msb,) and ↓ مَرْزِئَةٌ, (S, K,) An affliction, a misfortune, or a calamity, (S, Msb, K, TA,) by the loss of things dear to one: (TA:) or a great affliction or calamity or misfortune: (Mgh:) pl. (of the first, S, TA) أَرْزَآءٌ (S, K, TA) and (of the second, S, Msb, TA) رَزَايَا. (S, Msb, K, TA.) رَزِيْئَةٌ: see the next preceding paragraph.

مَرْزِئَةٌ: see the next preceding paragraph.

مُرَزَّإٌ; (so in some copies of the S; in others مُرْزَأٌ, which is said in the K to be a mistranscription;) pl. مُرَزَّؤُونَ: (K:) A generous man, (S, K, * [in the latter of which only the pl. is explained,] and TA,) whose good things men get, or obtain, (S,) or from whom much is gotten, or obtained. (TA.) One says, in praising, فُلَانٌ مُرَزَّأٌ فِى مَالِهِ [Such a one is a person from whom much of his property has been obtained]: and in expressing pity and grief, فُلَانٌ مُرَزَّأٌ فِى أَهْلِهِ [Such a one is a person who has had some one, or more, of his family taken from him]. (Ham p. 176.) And the pl., mentioned above, also signifies Persons of whom the best have died: (K:) or persons of whom death befalls the best. (L.)

ربث

1 رَبَثَهُ, aor. ـُ inf. n. رَبْثٌ, (Ks, ISk, T,) He hindered, withheld, restrained, or prevented, him, and retarded him; or diverted him, by occupying him otherwise; (Ks, T, TA;) as also ↓ ربّثهُ: (A:) and he kept him, or held him, back: (Ks, T, TA:) and he deceived, deluded, beguiled, circumvented, or outwitted, him. (ISk, T.) Yousay, رَبَثَهُ عَنْ حَاجَتِهِ, (Sh, T, S, A, * K, *) and أَمْرِهِ, (T, M,) aor. as above, (T, S, M,) and so the inf. n.; (T, S, M, A, K;) and ↓ ربّثهُ, (M,) inf. n. تَرْبِيثٌ; (K;) He hindered, withheld, restrained, or debarred, him; (Sh, T, S, M, A, K;) and turned, or diverted, him; (M;) from the thing that he wanted, (Sh, T, S, A, K,) and from his affair, (T, M,) by pretexts. (T.) A2: رَبَثَ He was, or became, slow, tardy, dilatory, late, or backward. (Sh, TA.) [See also 5.]2 ربّثهُ: see above, in two places. Also He made him to tarry, stay, or stop. (M.) 5 تربّث He tarried, stayed, or stopped, (S, K,) in his journeying. (S.) 8 إِرْتَبَثَ see the next paragraph.9 اربثّوا They became separated, disunited, dispersed, or scattered. (TA.) And اربثّت الغَنَمُ The sheep, or goats, became dispersed, or scattered. (A, TA.) And اربثّوا فِى مَنَازِلِهِمْ, and رَأْيِهِمْ, They became separated, or disunited, in their places of alighting or abode, and their judgment or opinion. (A, TA.) b2: [Hence,] اربثّ

أَمْرُهُمْ, (S, TA,) or ↓ اِرْبَاثّ (K, TA,) or ↓ اِرْبَأَثَّ, (CK,) which last has been heard thus pronounced with ء to avoid the conjunction of two quiescent letters, (MF,) (assumed tropical:) Their affair was, or became, weak, and slow, tardy, or dilatory, so that they became separated, disunited, dispersed, or scattered: (S, K:) or the first (اربثّ امرهم) signifies, (T, M, A,) or signifies also, (K, * TA,) (tropical:) their affair, or state of affairs, was, or became, discomposed, dissipated, disorganized, disordered, or broken up; (T, M, A, K; *) as also ↓ ارتبث. (K.) 11 اِرْبَاثَّ, (K, TA,) or ↓ اِرْبَأَثَّ, (CK,) He was, or became, hindered, withheld, restrained, or debarred. (K, TA.) You say, دَنَا فُلَانٌ ثُمَّ ارْبَاثَّ Such a one drew near, or approached: then became hindered, withheld, &c. (TA.) b2: See also 9.

Q. Q. 4 اِرْبَأَثَّ: see 11: b2: and see also 9.

رَبِيثٌ i. q. ↓ مَرْبُوثٌ, (M, K,) Hindered, withheld, &c.: (M, * K:) the former, (T, M,) and the latter also, (M,) applied to an affair, or an event. (T, M.) One says, جَرْيُهُ كَرِيثٌ وَأَمْرُهُ رَبِيثٌ [app. meaning His running is attended with difficulty, and the accomplishment of his affair is hindered]: (T: [in a copy of the A, as cited in the TA, حِزْبُهُ is put in the place of جَرْيُهُ, which appears to be the right reading, from what here follows:]) and جَرْىٌ كَرِيثٌ أَمْرُهُ رَبِيثُ [app. meaning A running attended with difficulty, the affair of which is hindered]: (M:) كَرِيثٌ is [here] syn. with مَكْرُوثٌ. (T.) A2: It is also said to signify The جِرِّيث [or eel]; and so ↓ رَبِيثَةٌ: and in the " Jámi" of El-Ghooree, ↓ رِبِّيثَى with kesr to the ر and with teshdeed of the ب, is said to mean a species of fish. (Mgh.) رَبِيثَةٌ, (T, S, M, K,) a subst. from رَبَثَهُ signifying as expl. in the second sentence of this art., (T,) and ↓ رِبِّيثَى (T, S, M, K,) [in like manner a subst.] from رَبَثَهُ signifying as expl. in the first sentence of this art., (T,) A thing, or an event, that hinders, withholds, restrains, or prevents, one [from a thing that he wants, and from his affair; and that turns, or diverts, one therefrom; and that deceives, or deludes, one]: (S, K:) or both signify deceit, or delusion; [in which sense, accord, to the TA, the former word is expl. in the K, but it is not so in my MS. copy of the K nor in the CK;] and hindrance, restraint, or prevention: (M, TA:) pl. of the former رَبَائِثُ. (TA.) You say, فَعَلَ ذٰلِكَ لَهُ رَبِيثَةً and ↓ رِبِّيثَى He did that to him from a motive of deceit, or delusion, and hindrance, restraint, or prevention. (M.) And إِنَّمَا قُلْتُ ذٰلِكَ رَبِيثَةً مِنِّى

I said that only from a motive of deceit, or delusion, on my part. (ISk, T.) It is said in a trad., تَعْتَرضُ الشَّيَاطِينُ النَّاسَ يَوْمَ الجُمُعَةِ بِالَّربَائِثِ, meaning [The devils go forth against men indiscriminately, on Friday,] with the means of hindering them, or withholding them, from prayer: (M:) or إِذَا كَانَ يَوْمُ الجُمُعَةِ بَعَثَ إِبْلِيسُ جُنُودَهُ

إِلَى النَّاسِ فَأَخَذُوا عَلَيْهِمْ بَالرَّبَائِثِ, i. e. [When Friday is come, Iblees sends forth his forces to men, and] they remind them of the wants that hinder, or withhold, them [from the prayers of that day]: (S:) or, as some relate it, ↓ يَرْمُونَ النَّاسَ بِالتَّرَابِيثِ, which is said by El-Khattábee to be of no account; but it may mean [they assail men with] hindrances; for تَرَابِيثُ may be pl. of ↓ تَرْبِيثَةٌ, inf. n. un. of رَبَّثَهُ. (MF.) A2: See also رَبِيثٌ last sentence.

رِبِّيثَى: see the next preceding paragraph, in two places: A2: and see also رَبِيثٌ last sentence.

رَابِثٌ Slow, tardy, dilatory, late, or backward. (TA.) تَرْبِيثَةٌ, and its pl. تَرَابِيثُ: see رَبِيثَةٌ last sentence but one.

مَرْبُوثٌ: see رَبِيثٌ.

برو

1 بَرَوْتُهَا, i. e. النَّاقَةَ: see 4.

A2: بَرَوْتُهُ, (M, Msb, K,) aor. ـُ (Lth, T,) inf. n. بَرْوٌ, (M,) I formed it, or fashioned it, by cutting; shaped it out; or pared it; (K;) namely, a reed for writing, (Lth, T, M, Msb, K,) and a stick, or piece of wood, (M, K,) and an arrow, (K,) [&c.;] a dial. var. of بَرَيْتُهُ, (Lth, T, M, Msb,) used by some, (Lth, T,) but the latter is the more approved: (M, TA:) mentioned by Az. (TA.) b2: [Hence, perhaps,] بَرَاهُ, aor. ـُ inf. n. بَرْوٌ, He (i. e. God) created him, or it: (Fr, S, K:) [but] they affirm that it is originally بَرَأَهُ, with hemz: (MF:) so says IAth: (TA:) or it is from بَرًا or بَرًى, signifying “dust,” or “earth.” (Fr, S.) A3: بَرَا, aor. ـُ is also a bad dial. var. of بَرَأَ [signifying He, or it, recovered from disease, or became convalescent, &c.], aor. ـْ (TA.) 4 أَبْرَيْتُهَا, (S, M, K,) i. e. النَّاقَةَ, (S, M,) I put a [ring such as is termed] بُرَة in her (a camel's) nose; (S, M, K;) as also ↓ بَرَوْتُهَا: (IJ, M, K:) and ابريتهُ, namely, a camel, I put him a بُرَة. (Msb.) A2: ابرى Dust, or earth, came, or lighted, upon it. (K,* TA, in art. برى.) بُرَةٌ (in which the final radical letter is elided, [and replaced by ة,] Msb) A ring (T, S, M, &c.) of brass, (Lth, Lh, T, S, M, [in a copy of the Msb, من صوف is erroneously put for مِنْ صُفْرٍ,]) or of silver, (Lth, T,) or of some other material, (Lh, M,) slender, and bent at the two ends [lest it should open at the place where the two ends meet], that is put in the nose of a she-camel, (Lth, T,) or put in the nose of the camel, (M, Msb, K,) or in the flesh of the nose of the camel, (Lh, S, M, K,) or, as As says, in one of the two sides of the two nostrils, (S,) app. either for the purpose of ornament or to render the animal obedient; (MF;) [generally for the latter purpose, to attach the rein thereto:] when the ring is of hair, it is termed خِزَامَةٌ; (As, S, Msb;) and when of wood, خِشَاشٌ: (Msb:) Aboo-' Alee mentions, and explains in like manner, ↓ بَرْوَةٌ and بُرًى; [the latter as pl. of the former;] but this is extr.: (M:) J says, [in the S,] Aboo-'Alee says that بُرَةٌ is originally بَرْوَةٌ, because it has بُرًى for a pl., like as قَرْيَة has قُرًى; but Aboo-' Alee does not say this; he only desires to show that the final radical letter of بُرَةٌ is و by the fact that بَرْوَةٌ is a dial. var. thereof: (IB, TA:) some, however, remarking upon J's saying that the original of بَرَةٌ is بَرْوَةٌ, assert that it is correctly ↓ بُرْوَةٌ: (TA:) بُرَةٌ also signifies an anklet: (M, K:) or any ring; such as a bracelet and an earring and an anklet and the like of these: (S:) the pl. (in the former and the latter senses, M, TA) is بُرَاتٌ, (S, M, K,) in [some of] the copies of the K erroneously written بُرَاةٌ, (TA,) and بُرًى, (T, S, M,) and بُرُونَ, contr. to analogy, (Msb,) or بُرِينَ (T, S, M, K, [in all of which, except the last, this is in the accus. or the gen. case, but, as it is the nom. case in the K, it may be that بُرُونَ and بُرِينَ are dial. vars., like سِنُونَ and سِنِينَ,]) and بُرِينَ. (M, K: [in a copy of the former of which, accord. to the TT, بُرِىٌّ and بِرِىٌّ are put in the place of the last two of these pls.]) بَرًا, or بَرًى, Dust, or earth: (Fr, S, M, Msb, K, mentioned in the M and K in art. برى:) whence بَرَاهُ, [if not originally بَرَأَهُ,] meaning “He (i. e. God) created him.” (Fr, S.) Hence the saying, بِفِيهِ البَرَا, or البَرَى, [In his mouth be dust, or earth], (S, M,) a form of imprecation against a man. (M.) بَرْوَةٌ Cuttings, chips, parings, or the like, of a reed for writing, and of a stick, or piece of wood, and of soap, and the like. (TA.) A2: See also بُرَةٌ.

بُرْوَةٌ: see بُرَةٌ.

البَرِيَّةٌ The creation; as meaning the beings, or things, that are created; or, particularly, mankind; syn. الخَلْقُ: originally with ء: (S:) but not pronounced with ء: (IAth, TA in art. برى:) or, accord. to Fr, if from بَرًا, or بَرًى, i. e. “dust,” or “earth,” it is originally without ء: pl. بَرَايَا and بَرِيَّاتٌ. (S.) مُبْرَاةٌ A she-camel (T, S) having a [ring such as is termed] بُرَة put in her nose: (T, S, K:) pl. مُبْرَيَاتٌ. (TA in art. عرف.) بُرَةٌ مَبْرُوَّةٌ (T, M, K) A بُرَة made, or manufactured. (T, TA.)

بر

ى1 بَرَى, (T, M, K,) first Pers\. بَرَيْتُ, (T, S, Msb,) aor. ـِ (T, K,) inf. n. بَرْىٌ, (T, S, M, Msb, K,) He formed, or fashioned, by cutting; shaped out; or pared; (As, T, M, K;) a reed for writing, (Lth, As, ISk, T, S, M, Msb,) and a stick, or piece of wood, (Lth, T, M,) and an arrow, (M, K,) &c.; (M;) as also ↓ ابترى: (M, K:) and بَرَوْتُ, (Msb,) aor. ـُ (Lth, T,) is a dial. var., (Msb,) used by some, who say, هُمَ يَقْلُو البُرَّ [instead of يَقْلِى]. (Lth, T.) b2: And hence, (As, T,) aor. and inf. n. as above, (As, T, M, K,) (assumed tropical:) He (a man) fatigued, or jaded, and made to lose flesh, (As, * T, * S,) a she-camel, (As, T,) or a camel: (S:) or it (journeying) rendered him lean, or emaciated: (M, K:) and in like manner one says of a year of dearth or drought. (TA.) And بَرَيْتُ سَنَامَهَا بِسَيْرِى عَلَيْهَا (assumed tropical:) [I wasted her hump by my journeying upon her]: occurring in a poem of El-Aashà. (M.) A2: See also 3: b2: and see 5, in two places.3 باراهُ, (T, S, M, &c.,) inf. n. مُبَارَاةٌ, (T, TA,) He vied, competed, or contended for superiority, with him; emulated, or rivalled, him; or imitated him; i. q. عَارَضَهُ; (S, M, Msb, K;) i. e., (TA,) he did the like of what he (the latter) did, (ISk, T, S, Msb, TA, and EM p. 64,) striving to overcome him or surpass him; (EM ubi suprà;) as also لَهُ ↓ بَرَى, aor. ـِ inf. n. بَرْىٌ; and له ↓ انبرى: (As, T:) and he vied, or competed, with him, or contended with him for superiority, in glory, or excellence, or in beauty, or goodliness; he emulated, or rivalled, him therein; syn. بَاهَاهُ: (TA in art. بهج:) and he vied, competed, or contended, with him in running; and strove with him to outstrip him, to be before him, to get before him, or to precede him. (TA.) You say, فُلَانٌ يُبَارِى الرِّيحَ سَخَآءً [Such a one vies with the wind in bounty]: (T, S:) [for] the bountiful man whose gifts are common is likened by the Arabs to the wind because it blows upon all in common, not only upon particular persons. (Ham p. 445.) A2: بارى امْرَأَتَهُ He compounded, or made a compromise, with his wife for their mutual separation; (K;) as also بَارَأَهَا [which is the original]. (TA.) 4 ابرى: see art. برو

A2: Also He found, or met with, sugar-canes. (K.) A3: See also أَبْرَأَ, in art. برأ, last signification.5 التَّبَرِّى signifies The coming before or forward, presenting oneself, advancing, confronting, encountering, meeting, or opposing; (KL;) and so ↓ الاِنْبِرَآءُ. (KL, PS.) You say, تبرّى لَهُ He presented, addressed, applied, or betook, himself to him, i. e., one man to another man; advanced, came forward, or went forward, to him; or opposed himself to him; syn. تَعَرَّضَ; as also تبرّاهُ; and لَهُ ↓ بَرَى, aor. ـِ (T:) and له ↓ انبرى signifies اِعْتَرَضَ لَهُ, (S, K, and Har p. 558,) meaning [as above; or] he betook himself, and advanced, or went forward, to it, namely, an action; (Har ubi suprà;) and it presented itself to it, as a thought to the heart, or mind, syn. تعرّض: (Ham p. 541:) لَهُ ↓ بَرَى, inf. n. بَرْىٌ, is syn. with عَرَضَ لَهُ [meaning as above, for it is syn. with تَعَرَّضَ and اِعْتَرَضَ; or it happened to him, befell him, or occurred to him]: (M:) and ↓ انبرى is also syn. with عَرَضَ [meaning it happened, befell, or occurred]. (Har p. 56.) You say also, تبرّى لِمَعْرُوفِهِ, i. e. تَعَرَّضَ لَهُ (ISk, S, K) or اِعْتَرَضَ لَهُ (M) [both of which explanations mean He presented, addressed, applied, or betook, himself, or he advanced, came forward, went forward, or attempted, to obtain his favour, or bounty; or he sought it, or demanded it]; as also تبرّى مَعْرُوفَهُ. (M, TA.) and تَبَرَّيْتُ وُدَّهُمْ [I addressed, applied, or betook, myself to obtain their love, or affection]. (S, M.) And لِطَىِّ بِسَاطِهِ ↓ انبرى, i. q. اِعْتَرَضَ, meaning, in this instance, He hastened to cut short his speech. (Har p. 280.) And يُنْشِدُ شِعْرًا ↓ انبرى, i. e. تَعَرَّضَ لِإِنْشَآئِهِ [or لِإِنْشَادِهِ, meaning He addressed himself to reciting poetry, or verses]. (Har p. 34.) And مِنَ الجَمَاعَةِ ↓ انبرى, i. q. اِعْتَرَضَ [He presented himself, or advanced, or came forward, from the company]. (Har p. 647.) 6 تَبَارَيَا They vied, competed, or contended for superiority, each with the other; emulated, or rivalled, each other; imitated each other; (S, K, TA;) they did each like as the other did. (T, S, TA.) [See the part. n., below.]7 انبرى, (K, TA,) or ↓ ابترى, (so in a copy of the M,) It was, or became, formed, or fashioned, by cutting; shaped out; or pared: (M, K:) said of a reed for writing, and of a stick, or piece of wood, (M,) and of an arrow, (M, K,) &c. (M.) A2: See also 3: b2: and see 5, in six places.8 إِبْتَرَىَ see 1: A2: and see also 7.

بَرًى, or بَرًا: see art. برو.

بَرَاةٌ: see مِبْرَاةٌ.

A2: See also بَرَآءَةٌ, in art. برأ.

بَرَآءٌ: see مِبْرَاةٌ.

بُرَآءٌ: see بُرَايَةٌ.

بَرِىٌّ, applied to an arrow, i. q. ↓ مَبْرِىٌّ [i. e. Formed, or fashioned, by cutting; shaped out; or pared]; (T, M, K;) or (M, K) completely; (T, M, K;) but not feathered, nor headed: for an arrow when first cut is termed قِطْعٌ; then it is formed, or fashioned, by cutting, or shaped out, or pared, and is termed بَرِىٌّ; and when straightened, and fit to be feathered and headed, it is a قِدْح; and when feathered and headed, it becomes a سَهْم. (T.) A2: It is also sometimes used for بَرِىْءٌ. (Kz, TA in art. برأ.) البَرِيَّةٌ: see art. برو.

بُرَايَةٌ (T, S, M, K) and ↓ بُرَآءٌ, (S, M, K,) in which latter the ء is originally ى, (IJ, M,) Cuttings, chips, parings, or the like; (S, M, K;) what falls from a thing that is formed, or fashioned, by cutting. (T, S. *) b2: [Hence,] مَطَرٌ ذُو بُرَايَةٍ (assumed tropical:) Rain that pares and peels the ground. (TA.) b3: And هُوَ مِنْ بُرَايَتِهِمْ (assumed tropical:) He is of the refuse, or lowest or meanest sort, of them. (M, TA.) b4: But ذُو بُرَايَةٍ, applied to a camel, means (assumed tropical:) En-during travel: (T, S, M:) or having fat and flesh: (S:) and ذَاتُ بُرَايَةٍ, applied to a she-camel, has the latter meaning: or the former: (M, K:) or strong when fatigued and emaciated by travel: (TA:) or, as some say, براية in both cases means the remains of fatness and compactness, or of fat, and of strength. (M, TA.) حَتُّ البُرَايَةِ is said to mean (assumed tropical:) Fleet, or swift, when emaciated by travel; for the subst. براية is said to be here put for the inf. n. بَرْى. (L in art. حت, q. v.) بِرَايَةٌ a quasi-inf. n. of 1 in the first of the senses assigned to it above: as when it is said that a reed for writing is not called a قَلَم except after the براية [i. e. the shaping, or paring]. (Msb.) بَرَّآءٌ A maker of arrows, who forms, or fashions, them by cutting; who shapes them out, or pares them: or who does so completely: (K:) and a maker of spindles, who forms, or fashions, them by cutting: and a cutter, or parer, of aloes-wood, that is used for fumigation: (TA:) [and in like manner, قِسِىٍ ↓ بَارِى a fashioner, or shaper, of bows: whence the saying,] أَعْطِ القَوْسَ بَارِيَهَا [Give thou the bow to its fashioner]; meaning (assumed tropical:) commit thou thine affair to him who will execute it well: a prov. (Har p. 68. [See also Freytag's Arab. Prov. ii. 98.]) بَرَّآءَةٌ: see مِبْرَاةٌ.

بَارِى قِسِىّ: see بَرَّآءٌ.

بَارِىٌّ and بَارِيَّةٌ and بَارِيَآءُ: see in art. بور.

مَبْرَى القَلَمِ [The place where the paring is commenced of the reed for writing]. (K in art. جلف.) مِبْرَاةٌ The iron implement, (S,) or knife, (AHn, M, K,) with which one forms, fashions, shapes out, or pares, (AHn, S, M, K,) a bow; (AHn, M, K;) as also ↓ بَرَّآءَةٌ, (K, TA,) with teshdeed and medd, (TA,) or ↓ بَرَآءٌ, (so in a copy of the M,) or ↓ بَرَاةٌ. (CK, and so in a MS. copy of the K.) مَبْرِىٌّ: see بَرِىٌّ.

مُتَبَارِ part. n. of 6. It is said in a trad., المُتَبَارِيَانِ لَا يُجَابَانِ وَ لَا يُؤْكَلُ طَعَامُهُمَا [The two persons who vie with each other in the expensiveness of their entertainments shall not have their invitations accepted, nor shall their food be eaten]. (El-Jámi' es-Sagheer of Es-Suyootee.) The متباريان whose food is forbidden, in a trad., to be eaten, are They who vie with each other in order that each may render the other unable to equal him in respect of the repast prepared by him for his guests: and the doing of this is disliked because of the rivalry and ostentation that are involved in it. (TA.) b2: المُتَبَارِيَانِ is also an appellation of The night and the day. (Har p. 377.)

طلق: طلق على فلان: انقض على، هاجم، ففي أخبار (ص112): طلْقت عليه الخيلُ طَلُقَ لسانُه (انظر لين) وبهذا المعنى مصدره طَلاَقة أيضا (تعليقات ص181 رقم 1) وفي معجم بوشر: طلاقة بمعنى سهولة ويسر يقال مثلاً: طلاقة اللسان أو الفكر. وفيه أيضاً: طلاقة الوِجْه أي بشاشة وإشراق واستبشار وانبساط وتهّلل.
طلق: نشز، خرج عن اللحن (حلو) والمعنى خرج عن اللحن الذي كان عليه أن ينشده، ولا أدري كيف أصبح هذا الفعل يدل على هذا المعنى وأرى أن هلو قد رأى أن هذا الفعل يدل على معنى التهب بدوي وفرقع.
طلق: أطلق سلاحاً نارياً (بوشر) طلق الساروخ على: فرقع، فجّر الساروخ على (بوشر).
طلق: سلَّف، أقرض (رولاند).
طلَّق (بالتشديد): تخلَّى عن، ترك، رفض زهد، ففي رياض النفوس (ص59 و): هذا رجل من ملوك المغرب طلَّق الدنيا.
أطلق: معناها الأصلي حرَّر، وخلّص إذ يقول ابن البيطار (1: 492): إذا خلط شيء من الخردل بلحم هذا الطير المقدد وبُخّر به المعقودُ عن النساء سبع مرات أطلقه ذلك أي حّرره وخلّصه من هذا المرض وهو عدم القدرة على الجماع.
أطلق: حلّل من اليمين والقسم (ألكالا).
أطلق: بدل أن يقال أطلق عِنانه (لين. تاريخ البربر: 2: 203) يقال أيضاً: أطلق وحدها اختصاراً، ففي تاريخ البربر (1: 621): فما راعه إلا إطلاق صولة (اسم شخص) براياته في قومه. فالمصدر إطلاق يعني إحضار الفرس في عدوه وهو سير سريع وثب. وبراياته أي بأعلامه. وقد ترجمه دي سلان بنشر أعلامه ويظهر إنه لم يلاحظ أن الفعل أطلق لا يعني نشر وانه لا يتعدى بحرف ب.
أطلق: سمح ب، أذن، أجاز (لين، معجم أبي الفداء، معجم الطرائف، معجم مسلم، فالتون ص43) وأذن بالدخول (معجم مسلم).
أطلق: أصدر قراراً وحكما، قرر، حكم، قضى، ففي رحلة ابن بطوطة (4: 156): أطلقت سراح المرأة: أي قررت إخلاء سبيل المرأة، ومنه إطلاق معناه قرار، حكم، قضاء.
ففي مجمع الأنهر (2: 258) ولكن إطلاق الهداية وكثير من المعتبرات مخالف.
أطلق: رمي بسلاح ناري، يقال: أطلق بندقية وأطلق مدفعاً (بوشر) وفي ألف ليلة (1: 62 طبعة بولاق): ثم ركب المدفع وحرره على القلعة وأطلقه فهدم البرج. وفي تاريخ تونس (ص97): وقد اعترف به باياً وأطلقت المدافع وتم الأمر.
وأطلق الرصاص على: رماه بالرصاص (بوشر).
أطلق البندق على: أعدمه بالرصاص (بوشر).
الإطلاق: ضد التقييد، ففي المقدمة (1:4) ثم أن أكثر التواريخ لهؤلاء المؤرخين عامة المناهج والمسالك ... وجاء بعدهم من عدل عن الإطلاق إلى التقييد أي وجاء بعدهم من ترك التأليف للتاريخ العام لكي يقتصر على موضوع ضيق (دي سلان).
أطلق على: جعل لشخص أو لشيء اسما أو لقباً أو عنواناً (دي ساسي طرائف 2: 11، المقري: 1: 134، 136، المقدمة 1: 377).
أطلق مجامر البخور (ألف ليلة 2: 322) أو أطلق البخور (ألف ليلة 2: 343): أشعل البخور.
أطلق حكماً (دي ساسي طرائف 2: 93).
وانظر لين في مادة مطلق. أطلقنا حكمك على الوالي = منحناك السلطة الكاملة المطلقة على الوالي (معجم بدرون) اطلق له اتلرسوم والجرايات: أجرى له الرسوم والجرايات (بوشر، دي ساسي طكرائف 1: 52) أطلق شيئاً: افلت منه كلام ففي كتاب ابن القوطية (ص47 و) فِنُقِل عن الوزير إلى عبد الله بعض ما غمَّه وخافه به لشيء أطلقه في البيت سمعه جميع الوزراء.
أطلق الصياح. صرخ (فوك) أطلق الويحة: ناح، أعول، انتحب (الكالا).
أطلق الغارة: قام بغارة. ففي حيان (ص38 ق) وكان ابتداء فتنة أهل الجزيرة وانبعاثها بالمعصية بين اليمانية والمضرية فأطلق بعضهم على بعض الغارات واستحلوا الحرمات.
أطلق لسانه في فلان: سبه وشتمه وتكلم عنه ببذاءة (ألف ليلة 1: 66) أطلق لسانه على فلان بالسب: كال له الشتائم ففي حيان- بسام (3: 143 ق) فأطلق لسانه على الوزراء بالسب (هذا في مخطوطة ا، وفي مخطوطة ب، فانطلق لسانُه.
أطلق النار في: أشعل النار في (دي ساسي طرائف 1: 68، أماري ص435) وفي النويري (الأندلس ص477) أُطْلِقَت النارُ في الزاهرة. أطلق يَدَه: حرره من الوصاية على المحجور ففي الجريدة الآسيوية (1852، 2: 220) وكان كمحجور أطلق يده وَصٍِيُّه.
أطلق يّدَ فلان في النفقات: أباح له أن ينفق ما يراه مناسباً (معجم الطرائف).
وفي حيان- بسام (3: 140ق): السلطان أطلق يده في المال. أي أباح للوزير وأذن له أن يتصرف باموال بيت المال (تاريخ البربر 1: 439).
تطَّلق: بمعنى تهلل واستبشر، تجد أمثلة لها في معجم لين (مادة طلق) وفي معجم البيان.
تطَّلق من: تخلّى عن، ترك (فوك).
تطلّق: المعنى الذي يذكره لين بين قوسين بمعنى انحل مستعمل وقد ذكر في معجم فوك.
فهذا يقول انطلق: انحل من رباطه، كما ذكره كرتاس (ص173): فانطلق فرس لبعض الأجناد فاخذ جرى (يجري) بين الأخبية وجدَّ الناس في أثره ليأخذوه.
انطلق: أفلت (بوشر). انطلق: أخذ في الطيران (بوشر) انطلق: تهلل واستبشر (بوشر).
انطلق لسانه على فلان بالسب: كال له الشتائم (انظر أطلق لسانه).
انطلق: قذف ما فيه، يقال انطلقت البندقية وانطلق المدفع ونحوهما (ألف ليلة 1: 171) انطلق: ترك، تخلى عن، توقف عن العمل يقال: انطلق العامل (ألكالا).
طَلْقِ: عيار ناري، قذيفة الأسلحة النارية (بوشر) طلق أبيض: بلق، حجر لامع ذو صفائح، ذرور أو مسحوق لامع (بوشر).
الطلق الأندلسي: الجبسين (ابن البيطار 2: 161) طُلق: بالطلق: ديناً لأجل (شيرب ديال ص140).
طَلْقَة: انفجار، فرقعة (بوشر).
طلقة مدافع: فوهة مدافع (بوشر).
طلقة مدافع بخردة: قذفة مدافع محشوة بقطع حديد (بوشر).
طْلاَق وجمعها طلاقات: ميدان سباق، موضع لأنواع من السباقات وبخاصة سباق الخيل (الكالا).
طَلاق: سهل، أرض منبسطة (الكالا).
طَلاق: تراشيق بالأسلحة النارية (بوشر) طلاق بارود: تراشق بالرصاص (بوشر).
طلاق نار أو رصاص: طلق ناري (بوشر).
طلاق ضراط: ضراط متواصل (بوشر).
طلاق: خط الرمي، اتجاه محور سلاح ناري على أهبة الإطلاق، اتجاه محور المدفع (بوشر).
طُلُوق: دين (همبرت ص105 هلو).
بالطلوق: بالدين، لأجل (بوشر).
إطلاق: بالمعنى الذي ذكره فريتاج تجمع على اطلاقات (الجريدة الآسيوية 1853، 1: 262) وقد صححت التعليقة التي أعطانيها السيد أماري في زيشر (10: 526).
على الإطلاق: غالبا، عامة، على العموم (المقدمة 2: 15).
هنا من إطلاق الجزء وإرادة الكل: أي أن ذكر الجزء يراد به الكل (بوشر).
بالإطلاق: قطعاً، حتماً، مطلقاً، بلا حد ولا قيد (بوشر).
بإطلاق: بصراحة، بلا تردد، بوضوح، بجسارة (بوشر).
إطلاق التصرف: حق التصرف بالأموال فان دنبرج ص31) إطلاق: هو فيما يظهر مبالغة في الكلام وغلو فيه (المقري 1: 51).
إطلاق وتجمع على اطلاقات: تأييد قضائي لما كان الملوك المتقدمون قد منحوه.
إطلاق: نعمة جديدة، إحسان جديد.
إطلاق: إضافة على صنيع الإحسان الذي منح من قبل (مملوك 2، 2: 65، أماري ص325).
إطلاق: في مصر أراضي أعفيت من الضرائب (مملوك 1: 1) حَرْف الإطلاق: انظر معجم فريتاج في مادة حرف والمعربون يسمون الألف الزائدة في ضربوا ونحوه حرف إطلاق لدخوله في القوافي المطلقة (محيط المحيط).
إطلاق وجمعها أطاليق: أرض مزروعة بالقثاء والبطيخ (ألكالا) وبقلة، مزروعة البقول (ألكالا) وخضراوات، بقل، (ألكالا).
مَطْلَق: سرب من كلاب الصيد، ضراة، وجماعة متكالبون ضد أحدهم (فلوجل فصل 69 ص29) وهو يذكر قرية اسمها مَطْلَق الذئاب.
مُطْلَق: كامل، تام، ليس بخصي (فوك).
مُطْلَق: كبش، فحل من الضأن. (ألكالا) مُطُلَق: عند الحسابيين عدد صحيح (محيط المحيط).
مطلق البشر: ضاحك الوجه مشرقه. ففي حيان- بسام (م: 112ق): كان حلو الشمائل مطلق البشر (وكلمة طَلاقة أو طلاقة الوجه كثيراً ما تصحب بشر. انظر رسالتي إلى السيد فليشر ص173).
مطلق اليَدِين: اضبط، من يعمل بيساره كما يعمل بيمينه، ففي الحُلَل (ص 80و): وكان مطلق اليدين يرمي بحربتين في حالة واحدة.
مُطْلَق: رسالة رسمية (أماري ديب ص 167. وجمعها مطلقات (مملوك 2،2: 310).
مطلَقَة متاع الكَلب، وجمعها مطالق: مقود، حبل تربط به الكلاب السلوقية لتقاد (الكالا).
مَطْلوُق: في معجم فوك في مادة لاتينية معناها طلق الوجه: طَلْق البهية وطليق ومطلوق.
مطلوق: طَلْق اليدين، كريم، سخي (دنهام 1: 211) مطلوق الحريّة: حر، طليق (بوشر).
مطلوق: غير محجل، يقال قدم مطلوع أي لا تحجيل فيه والتحجيل شعرات بيض في قوائم الفرس (بوشر) ويقال: مطلوق اليمين، ركوب السلاطين (أي غير محجل اليمين) ومطلوق الشمال ركوب الرجال (عواده ص 45).
صابون مطلوق: صابون سائل (أسبينا مجلة الشرق والجزائر 13: 147)

طلق

1 طَلَقَتِ النَّاقَةُ, (S, Mgh, Msb,) aor. ـُ inf. n. طُلُوقٌ, (Msb,) The she-camel was, or became, loosed from her bond, (S, Mgh, Msb,) or cord, by which her fore shank and her arm had been bound together. (S, Mgh.) And طَلَقَتِ النَّاقَةُ إِلَى المَآءِ [The she-camel was, or became, loosed from her bond to repair to the water]: (Msb:) or طَلَقَتِ الإِبِلُ (Az, As, S, TA) إِلَى المَآءِ, (Az, TA,) aor. as above, (As, TA,) inf. n. طَلْقٌ (Az, As, S, TA) and طُلُوقٌ, (Az, S, TA,) the camels were, or became, loosed to repair to the water, it being distant two days' journeys, (Az, As, S, TA,) and were left to pasture while going thither: and the subst. is طَلَقٌ [q. v.]. (Az, S, TA.) b2: [Hence,] طَلَقَتْ, (IAar, Th, S, Mgh, O, Msb,) or طَلَقَتْ مِنْ زَوْجِهَا, (K,) aor. ـُ (Th, S, O, Msb, K;) and طَلُقَتْ also; (IAar, Th, Mgh, Msb;) the latter of which is preferable, but the former is allowable; (IAar, TA;) or the latter is the more common; (Th, TA;) but accord. to to Akh, the latter is not allowable; (S, O, TA;) inf. n. طَلَاقٌ, (Th, S, Mgh, O, K,) or [properly طَلْقٌ, for it is said that] طَلَاقٌ is the subst., (Msb,) [or] طَلَاقٌ is also a subst. syn. with تَطْلِيقٌ, [as will be expl. below,] as well as inf. n. of طَلُقَتْ and طَلَقَتْ;) (Mgh;) said of a woman; (IAar, Th, S, &c.;) (tropical:) She was, or became, [divorced, or] left to go her way, (O,) or separated from her husband [by a sentence of divorce]. (K, TA.) b3: And طَلُقَ لِسَانُهُ, inf. n. طُلُوقٌ and طُلُوقَةٌ, (assumed tropical:) His tongue was, or became, eloquent, or chaste in speech, and sweet therein. (Msb. [See also طَلْقٌ: and see 7.]) b4: And طَلُقَ, (S, O, K, TA,) inf. n. طَلَاقَةٌ, (S, O,) or طُلُوقَةٌ and طُلُوقٌ, (TA,) (tropical:) He was, or became, laughing, or happy, or cheerful, and bright, (K, TA,) in face, or countenance: (S, O, K, TA:) or, inf. n. طَلَاقَةٌ, (assumed tropical:) it (the face, or countenance,) was, or became, cheerful, or happy, (MA, Msb,) the contr. of frowning or contracted, (Mgh,) displaying openness and pleasantness; (Msb;) and ↓ تطلّق signifies the same; (MA, Mgh;) as also ↓ انطلق; (Mgh;) syn. انبسط; (K;) whence the saying, ↓ يَنْبَغِى لِلْقَاضِى أَنْ يُنْصِفَ الخَصْمَيْنِ وَلَا يَنْطَلِقُ بوَجْهِهِ إِلَى أَحَدِهِمَا, meaning (assumed tropical:) [It behooves the judge to treat with equity the two adversaries in litigation, and] he shall not speak to one of them with a cheerful countenance (بِوَجْهٍ طَلْقٍ) and with sweet speech, not doing this to the other: or it may be from الاِنْطِلَاقُ signifying “ the going away,” and may hence mean, and he shall not turn his face, or pay regard, to one of them [in preference to the other]. (Mgh.) b5: And طَلُقَ, inf. n. طُلُوقَةٌ and طَلَاقَةٌ, said of a day, (tropical:) It was, or became, such as is termed طَلْقٌ; i. e. [temperate,] neither hot nor cold; [&c.; see طَلْقٌ;] and in like manner طَلُقَت is said of a night (لَيْلَة). (K, TA.) b6: طَلِقَ, (O, K,) with kesr, (O,) like سَمِعَ, (K,) signifies تَبَاعِدَ [He, or it, was, or became, distant, or remote; &c.]. (O, K.) A2: طَلْقٌ is also trans., syn. with أَطْلَقَ: see the latter verb, former half, in two places. b2: [Hence,] طُلِقَتْ, (S, Mgh, O, Msb, K,) aor. ـْ (S,) inf. n. طَلْقٌ, (S, Mgh, * O, * Msb, K,) and inf. n. un. طَلْقَةٌ, (TA,) (assumed tropical:) She (a woman, S, O, Msb) was taken with the pains of parturition: (S, Mgh, O, Msb, K:) a phrase implying a presage of good [i. e. of speedy and safe delivery]. (Mgh.) [And طُلِقَتْ بِهِ (assumed tropical:) She was, or became, in labour with him.]2 طلّق نَاقَتَهُ He left, left alone, or let go, his she-camel. (TA.) See also 4, second sentence. b2: [Hence,] طلّق امْرَأَتَهُ, (S, Msb, K,) inf. n. تَطْلِيقٌ, (S, Mgh, O, Msb,) from طَلَاقٌ [q. v.]; (O;) and ↓ اطلقها, (K,) inf. n. إِطْلَاقٌ; (TA;) (tropical:) [He divorced his wife;] he separated his wife from himself [by a sentence of divorce]. (K, TA.) [طلّق in this sense is opposed to رَاجَعَ: and hence the meanings of these two verbs in a verse of En-Nábighah which I have cited in art. نذر, (see conj. 6 in that art.,) and which is also cited in the S and O and TA in the present art.] b3: and طلّق البِلَادَ (tropical:) He left, or quitted, the country. (IAar, TA.) El-'Okeylee, being asked by Ks, أَطَلَّقْتَ امْرَأَتَكَ [Hast thou quitted thy wife?], answered, نَعَمْ وَالأَرْضَ مِنْ وَرَائِهَا (assumed tropical:) [Yes, and the land behind her]. (IAar, TA.) And one says, طَلَّقْتُ القَوْمَ (assumed tropical:) I left, or quitted, the people, or party: and طلّق العِيَالَ (assumed tropical:) He left [or deserted] the household, like as the man leaves [or divorces] the woman, or wife. (TA.) And طلّق العَيْرُ عَانَتَهُ (assumed tropical:) The he-ass passed by, or beyond, his she-ass, and then left her: and طَلَّقَتْهُ العَانَةُ (assumed tropical:) The she-ass submitted herself [the verb which I thus render has been altered to انقدت, for which I read انْقَادَتْ,] to him, after having been incompliant. (TA.) b4: And طُلِّقَ السَّلِيمُ (assumed tropical:) The person bitten by a serpent became rid of the pain: (Er-Rághib, TA:) or recovered himself, and his pain became allayed, (S, O, K,) after the paroxysm: (S, O:) inf. n. as above. (K.) b5: طَلَّقَ نَخْلَهُ: see 4, last sentence.4 الإِطْلَاقُ signifies The loosing, or setting loose or free, and letting go. (TA.) You say, اطلق النَّاقَةَ مِنْ عِقَالِهَا, (S, O, Msb, TA,) or مِنَ العِقَالِ, i. e. He loosed the she-camel from the bond, or cord, by which her fore shank and arm were bound together; (Mgh;) as also ↓ طلّقها. (TA.) And اطلق الأَسِيرَ, (S, Mgh, O, Msb, K, TA,) and اطلق عَنْهُ, (O, TA,) He let go the captive; (S, O, K, TA;) and set him free; (TA;) he loosed the bond of the captive, and let him go: (Mgh, Msb:) and أُطْلِقَ عَنْهُ إِسَارُهُ [His bond was loosed from him], namely, the captive. (S.) and اطلق خَيْلَهُ فِى الحَلْبَةِ He made his horses to run [in the race-ground]. (TA.) And اطلق النَّاقَةَ He drove the she-camel to the water: (TA:) or أَطْلَقْتُ النَّاقَةَ إِلَى المَآءِ [I loosed the she-camel from her bond to repair to the water]: (Msb:) or أَطْلَقْتُ الإِبِلَ (Az, S, O, TA) إِلَى المَآءِ (Az, S, * TA) I loosed the camels to repair to the water, it being distant two days' journeys, and left them to pasture while going thither. (Az, S, O, * TA.) And اطلق القَوْمُ means The people, or party, had their camels loosed to repair to the water, it being distant two days' journeys, and the camels being left to pasture while going thither. (S, K, * TA.) b2: اطلق امْرَأَتَهُ: see 2, third sentence. b3: اطلق الدَّوَآءُ بَطْنَهُ The medicine loosened, or relaxed, his belly [or bowels]; (Msb;) or moved his belly. (TA.) b4: [اطلق عِنَانَهُ He let loose, or slackened, his (a horse's) rein; and so (assumed tropical:) made him to quicken his pace. (See Har p. 356.)] And اطلق رِجْلَهُ (assumed tropical:) He hastened him; or desired, or required, him to hasten, or be quick; as also ↓ استطلقهُ. (TA. [Whether the pronoun relate to a beast or a man is not shown. By استطلقه is not meant استطلق رِجْلَهُ as رِجْل is fem.]) b5: اطلق يَدَهُ بِخَيْرِ (S, O, K, TA) and فِى خَيْرٍ, and بِمَالٍ and فِى مَالٍ; (TA;) and ↓ طَلَقَهَا, (S, O, K,) aor. ـُ (S,) or ـِ (K,) but expressly said in the S to be with damm, inf. n. طَلْقٌ; (TA;) (assumed tropical:) He opened his hand [freely] with good, (K, TA,) and with property. (TA.) And اطلق لَهُ مَالًا (assumed tropical:) He gave him property: (MA:) and ↓ طَلَقَ (assumed tropical:) he gave (Ibn-'Abbád, O, K) a thing. (K.) And اطلق صَاحِبُ الدَّيْنِ كَذَآ (assumed tropical:) [The creditor remitted so much of the debt; being asked, or desired, to do so: see 10]. (Msb.) b6: [اطلقه also signifies (assumed tropical:) He made it allowable, or free, to be done, or taken, &c.] You say, اطلق لَهُ فِعْلَ كَذَا (assumed tropical:) He permitted him, or gave him permission or leave, to do such a thing; i. q. أَذِنَ لَهُ فِيهِ. (Msb in art. اذن.) b7: [And (assumed tropical:) He made it to be unrestricted. Hence the saying, اطلق بِهِمُ السَّيْفَ (assumed tropical:) He made the sword to have unrestricted scope with them; i. e. he slew them without restriction.] and أَطْلَقْتُ البَيِّنَةَ (assumed tropical:) I made the evidence, proof, or voucher, to be without any mention of the date; contr. of أَرَّخْتُهَا; (Msb in art. ارخ;) or I gave the evidence without restricting it by a date: from

أَطْلَقْتُ الأَسِيرَ. (Msb in the present art.) and hence also أَطْلَقْتُ القَوْلَ (assumed tropical:) I made the saying to be unrestricted, and unconditional. (Msb.) [and اطلق لَفْظًا (assumed tropical:) He uttered, or mentioned, or used, a word, or an expression, without restriction: and in like manner, اطلق alone is often employed. And (assumed tropical:) He used, or applied, a word, or an expression, without restriction, عَلَى مَعْنًى to signify a particular meaning: thus in the saying اطلق المَصْدَرَ عَلَى الفَاعِلِ (assumed tropical:) He used, or applied, the infinitive noun without restricting it by the prefix ذُو, or the like, to signify the active participial noun; as عَدْلًا to signify عَادِلًا: and thus in the saying اطلق اسْمَ عَلَى الجُزْءِ (assumed tropical:) He used, or applied, the name of the whole without restricting it by a prefix to signify the part; as القُرْآن to signify اللآيَة: and many similar exs. might be added: but this usage of the verb is conventional: see Kull p. 57. Hence also أَلِفُ الإِطْلَاقِ: see art. ا, p. 1, col. 3.] b8: الإِطْلَاقُ فِى القَائِمَةِ [in which الاطلاق is inf. n. of the pass. v., أُطْلِقَ,] is (assumed tropical:) The freedom from [the whiteness termed] وَضَح [meaning تَحْجِيل, q. v.,] in the leg [of a horse]: and some make الإِطْلَاق to signify the having a fore leg and a hind leg in one side with تحجيل; and الإِمْسَاكُ [as inf. n. of أُمْسِكَ], the having a fore leg and a hind leg without تحجيل. (TA.) b9: اطلق عَدُوَّهُ (assumed tropical:) He dosed his enemy with poison. (IAar, O, K.) b10: And اطلق نخْلَهُ (tropical:) He fecundated his palm-trees; (IAar, O, K, TA;) said when they are tall; (IAar, O, TA;) as also ↓ طلّقهُ, (IAar, O, K,) inf. n. تَطْلِيقٌ. (K.) 5 تطلّق, said of a gazelle, He went along, (S, O, Msb, K,) or bounded in his running, or ran briskly in one direction, (اِسْتَنَّ فِى عَدْوِهِ,) and went along, (TA,) not pausing nor waiting for anything; (S, O, Msb, K, TA;) as also ↓ استطلق. (TA.) And تطلّقت الخَيْلُ The horses went [or ran] a heat without restraining themselves, to the goal. (TA.) b2: And, said of a horse, (tropical:) He staled after running. (AO, O, K.) b3: Said of the face: see 1, latter half.7 انطلق, inf. n. اِنْطِلَاقٌ, of which the dim. is ↓ نُطَيْلِيقٌ, the conjunctive ا being rejected, so that it becomes نِطْلَاقٌ, (S, O,) [He was, or became, loosed from his bond: whence,] اِنْطِلَاقُ العِنَانِ [The rein's being let loose, or slackened,] is a phrase metonymically used to denote quickness in going along. (Har pp. 355-6.) b2: [Hence,] (assumed tropical:) He (a captive loosed from his bond) went his way: (Msb:) or [simply] he went away, or departed: (S, Mgh, O, K:) or he went removing from his place. (Er-Rághib, TA.) Thus in the Kur [lxxvii. 29], اِنْطَلِقُوا إِلى مَا كُنْتُمْ بِهِ تُكَذِّبُونَ (assumed tropical:) [Depart ye to that in which ye disbelieved]; (TA;) meaning to the punishment: (Bd, Jel:) or, accord. to IAth, [it seems to mean go ye away quickly into the lowest depth of misery or affliction; for he says, app. in explanation of this verse of the Kur, that] الاِنْطِلَاقُ means سُرْعَةُ الذَّهَابِ فِى أَصْلِ المِحْنَةِ. (TA.) And one says also, انطلق يَفْعَلُ كَذَا (tropical:) He went away doing, or to do, such a thing. (TA.) وَانْطَلَقَ الْمَلَأُ مِنْهُمْ

أَنِ امْشُوا [in the Kur xxxviii. 5 may be expl. in a similar manner; أَن being here used in the place of يَقُولُونَ: or this] means [And the chief persons of them] broke forth, or launched forth, with their tongues, [saying,] Go ye on, or continue ye, in your course of action &c. (Mughnee, voce أَنْ.) And one says, اُنْطُلِقَ بِهِ, (S, O, K,) meaning He, or it, was taken away; (K;) like as one says, اُنْقُطِعَ بِهِ. (S, O.) b3: [انطلق لِسَانُهُ means (assumed tropical:) His tongue was, or became, free from impediment; and hence, eloquent, or chaste in speech. See an ex. in the Kur xxvi. 12: and see also طَلُقَ لِسَانُهُ.] b4: انطلق said of the face: see 1, latter half, in two places.8 مَا تَطَّلِقُ نَفْسِى لِهٰذَا الأَمْرِ, (S, O, K, *) of the measure تَفْتَعِلُ, (S, O, K,) inf. n. اِطِّلَاقٌ, of which the dim. is ↓ طُتَيْلِيقٌ, the [latter] ط being changed [back] into ت because the former ط becomes movent, (S, O,) (assumed tropical:) My mind does not become free from straitness [for, or with respect to, this thing, or affair]. (S, O, K. *) 10 اِسْتِطلَاقٌ [primarily signifies The desiring to be loosed, unbound, set loose or free, and let go]: its dim. is ↓ تُطَيْلِيقٌ. (S, O.) b2: [Hence,] استطلق بَطْنُهُ (assumed tropical:) His belly [or bowels] became [unbound,] loosened, or relaxed; (Msb, TA;) or became moved; (S, O, K, TA;) and the contents thereof came forth. (TA.) b3: Said of a gazelle, i. q. تطلّق, q. v. (TA.) A2: [It is also trans., as such primarily signifying The desiring a person or thing to be loosed, unbound, set loose or free, and let go. b2: Hence,] one says, استطلق الرَّاعِى

نَاقَةً لِنَفْسِهِ (S, O) [meaning The pastor desired a she-camel to be left, or he left a she-camel, for himself, not milking her at the water; as is plainly indicated by what immediately precedes it in the S: or] the pastor took, (PS,) or retained, [which is virtually the same,] a she-camel for himself. (PS, TA.) b3: And اِسْتَطْلَقْتُ مِنْ صَاحِبِ الدَّيْنِ كَذَا (assumed tropical:) [I desired. or demanded, of the creditor, the remission of so much of the debt]. (Msb.) b4: See also 4, former half.

طَلْقٌ [Loosed from his bond, set loose or free, or], as expl. by IAar, let go; as also ↓ طَلِيقٌ and ↓ مُطْلَقٌ: and a man not having anything upon him, as expl. by Ks: and طَلْقُ اليَدَيْنِ a camel not having the fore legs bound. (TA.) You say, حُبِسَ طَلْقًا, (so in the CK,) or ↓ طَلَقًا, (K accord. to the TA, [and this is agreeable with the preceding context in the K, but it requires confirmation which I do not find,]) and with damm, [i. e. طُلْقًا,] accord. to the K, but correctly with two dammehs, [i. e. ↓ طُلُقًا,] (TA, and thus in the S,) He was imprisoned without shackle and without bond. (K, TA) See also طُلُقٌ, first sentence. b2: [Hence,] طَلْقُ اللِّسَانِ, and ↓ طَلِيقُ اللسان, (S, O, Msb, K,) and اللسان ↓ طِلْقُ, (K,) and اللسان ↓ طُلَقُ, (TA,) (tropical:) Eloquent, or chaste, in speech, and sweet therein: (Msb:) and اللِّسَانِ ↓ مُنْطَلِقُ and ↓ مُتَطَلِّقُهُ (tropical:) [free from impediment of the tongue; or] eloquent, or chaste in speech. (TA.) And لِسَانٌ طَلْقٌ ذَلْقٌ, and ذَلِيقٌ, ↓ طَلِيقٌ, and ذُلُقٌ ↓ طُلُقٌ, and ذُلَقٌ ↓ طُلَقٌ, (S, O, K,) but the last two of these were unknown to As, and the latter of them was disallowed by IAar, (TA,) and ذَلِقٌ ↓ طَلِقٌ, (O, K,) [expl. in the K as meaning A tongue having sharpness; but correctly] meaning (tropical:) a tongue free from impediment, or eloquent, or chaste in speech, (ذُو انْطِلَاقٍ,) and sharp. (O, TA.) b3: And طَلْقُ اليَدَيْنِ, (S, Mgh, O, Msb, K,) and اليدين ↓ طُلُقُ, (O, K,) and اليدين ↓ طُلْقُ, (O, TA,) and اليدين ↓ طَلِيقُ, (L, TA,) (tropical:) Liberal, bountiful, munificent, or generous; (S, Mgh, O, Msb, K;) applied to a man: (S, Mgh, O, Msb:) and in like manner, a woman: (TA:) [or] a woman is termed طَلْقَةُ اليَدَيْنِ: (S:) and so, accord to Az, طَلْقُ الوَجْهِ; which [generally] has another meaning, expl. in what follows. (TA.) And يَدُهُ طَلْقٌ (tropical:) His hand is liberal; syn. بِسْطٌ; (TA in art. بسط;) and so ↓ مُطْلَقَةٌ: (S and K and TA in that art.:) or the latter signifies opened; and so ↓ مَطْلُوقَةٌ. (TA in the present art.) b4: And طَلْقُ الوَجْهِ, (S, O, Msb, K,) and الوجه ↓ طِلْقُ, (IAar, O, K,) and ↓ طُلْقُ الوجه, (IAar, K,) and الوجه ↓ طَلِقُ, (K,) and الوجه ↓ طَلِيقُ, (S, O, K,) (tropical:) Laughing, or happy, or cheerful, and bright, in the face, or countenance: (K, TA:) or cheerful, or happy, displaying openness and pleasantness, in the face; and so طَلْقٌ alone: (Msb:) and الوجه ↓ طَلِيقُ open and pleasant, and goodly, in countenance: (Az, TA:) and طَلِيقٌ alone, joyful, and open or cheer-ful, in countenance. (TA. [And it is there said that the pl. of طَلْقٌ is طَلْقَات: but this is app. a mistranscription for طُلْقَانٌ or طِلْقَانٌ.]) أُوْجُهٌ

↓ طَوَالِقُ is not allowable, except in poetry. (IAar, TA.) b5: And يَوْمٌ طَلْقٌ, (Lth, S, Mgh, O, K,) and لَيْلَةٌ طَلْقَةٌ (Lth, S, Mgh, O, Msb, K) and طَلْقٌ, (O, Msb, K,) (tropical:) A day, and a night, in which is neither heat nor cold: (Lth, Mgh, O, Msb, K:) or in which is no cold nor anything hurtful: (S:) or in which is no rain: or in which is no wind: or in which the cold is mild: (TA: [after which is added, من ايام طَلْقات: but the last word seems, as in an instance before mentioned, to be mistranscribed, or ايام (i. e. أَيَّام) may be a mistake for لَيَالٍ:]) or لَيْلَةٌ طَلْقٌ means a night in which is no cold: (AA, TA:) or in which the wind is still: (O, TA:) and لَيْلَةٌ طَلْقَةٌ sometimes means a moon-lit, or a light, or bright, night: (IDrd, O, TA:) and one says also ↓ لَيْلَةٌ طَالِقَةٌ, (K, TA,) meaning a still, or calm, and light, or bright, night: (TA:) and ↓ لَيَالٍ طَوَالِقُ, (K, * TA,) meaning pleasant nights in which is neither heat nor cold. (TA.) Er-Rá'ee says, فَلَمَّا عَلَتْهُ الشَّمْسُ فِى يَوْمِ طَلْقَةٍ

meaning يَوْمِ لَيْلَةٍ طَلْقَةٍ [And when the sun came upon him, or it,] in a day of a night in which was neither cold nor wind; i. e., in a day after such a night; for the Arabs commence with the night, before the day: and the phrase فِى يَوْمِ طَلْقَةٍ

occurs in like manner in a verse of Dhu-r-Rummeh. (Az, TA.) b6: For the epithet طَلْقُ اليَدِ اليُمْنَى, (applied to a horse, accord. to the K,) see طُلُقٌ. b7: And for other meanings assigned in the K to طَلْقٌ, see طُلُقٌ, in two places.

A2: طَلْقٌ signifies also The pain of childbirth. (S, O.) One says, ضَرَبَهَا الطَّلْقُ [The pain of childbirth smote her]. (O.) [See also طُلِقَت, of which it is the inf. n.]

A3: And [it is said to signify] A sort of medicine. (S.) See طَلَقٌ, latter half, in two places.

طُلْقُ اليَدَيْنِ: b2: and طُلْقُ الوَجْهِ: see the next preceding paragraph.

طِلْقُ اللِّسَانِ: b2: and طِلْقُ الوَجْهِ: see طَلْقٌ. b3: طِلْقٌ signifies also (tropical:) Lawful, allowable, or free: (S, Mgh, O, Msb, K, TA:) or it signifies, (Msb, TA,) or signifies also, (Mgh,) ↓ مُطْلَقٌ, (Mgh, Msb, TA,) [i. e.] a thing unrestricted, (TA,) i. e. any affair in which one has power, or authority, to act according to his own judgment or discretion or free will. (Msb.) One says, هٰذَا حَلَالٌ طِلْقٌ (tropical:) [This is lawful, &c., unrestricted; using the latter epithet as a corroborative]: and [in the contr. case] حَرَامٌ غِلْقٌ. (TA.) And هُوَ لَكَ طِلْقًا (tropical:) [It is thine lawfully &c.]. (S, O, K, TA.) And اِفْعَلْ هٰذَا طِلْقًا لَكَ (assumed tropical:) Do thou this as a thing lawful &c. to thee. (Msb.) And أَعْطَيْتُهُ مِنْ طِلْقِ مَالِى (assumed tropical:) I gave him of what was lawful &c., i. e. free to be disposed of by me, of my property: (Msb:) or (tropical:) of what was clear [from any claim or the like], and good, or lawful, of my property. (TA.) And الخَيْلُ طِلْقٌ, occurring in a trad. as meaning (tropical:) Horses are allowable to be betted upon. (TA.) And أَنْتَ طِلْقٌ مِنْ هٰذَا الأَمْرِ (tropical:) Thou art clear of this affair; (S, O, K, * TA; *) quit of it, or irresponsible for it. (K, TA.) b4: [In consequence of a misplacement in some copies of the K, several meanings belonging to طَلَقٌ are assigned to طِلْقٌ.]

A2: See also طَلَقٌ, latter half.

طَلَقٌ: see طَلْقٌ, second sentence. b2: Also the subst. from طَلَقَتِ الإِبِلُ: (Az, S, TA: [see 1, second sentence:]) and [as such] signifying The journeying [of camels] during the night to arrive at the water in the next night, there being two nights between them and the water; the first of which nights is termed الطَّلَقُ [or لَيْلَةُ الطَّلَقِ (see حَوْزٌ)]; the pastor loosing them to repair to the water, [in the CK يَجْلِبُها is put for يُخَلِّيهَا,] and leaving them to pasture while going thither: the camels after the driving, during the first night, are said to be ↓ طَوَالِقُ; and in the second night, قَوَارِبُ: (S, O, K, TA:) or الطَّلَقُ signifies the first of two days intervening between the camels and the water; and القَرَبُ, the second: and لَيْلَةُ الطَّلَقِ, the night in which the faces of the camels are turned towards the water and during which they are left to pasture; and لَيْلَةُ القَرَبِ, the second night: (As, TA:) but it has been said that لَيْلَةُ الطَّلَقِ means the second of the nights in which the camels repair to the water: Th says that الطَّلَقُ signifies the second of two days during which the camels seek the water when it is two days distant from them; and القَرَبُ, the first of those days: and it is said that لَيْلَةُ الطَّلَقِ means[the night of] the turning of the faces of the camels towards the water: but this explanation was not pleasing to ISd. (TA.) [See an ex. voce حَوْزٌ, in which it is used tropically.] b3: Also A heat; i. e. a single run, or run at once, to a goal, or limit; syn. شَوْطٌ; (S, IAth, O, Msb, K, TA;) meaning a running, of a horse, without restraining himself, [or without stopping,] to a goal, or limit: (Msb:) and the utmost extent to which a horse runs. (TA.) One says of a horse, عَدَا طَلَقًا or طَلَقَيْنِ [He ran a heat or two heats]. (S, O, Msb, K. [In the CK, erroneously, طَلْقًا and طَلْقَيْنِ.]) b4: And (hence, TA) (tropical:) A share, or portion, (Ibn-'Abbád, A, O, K, TA,) of property [&c.]. (A, TA.) A2: Also A shackle, or pair of shackles, (قَيْدٌ,) of skins: (S, M, O, K, TA:) or a rope strongly twisted, so that it will stand up. (TA.) b2: And sing. of أَطْلَاقٌ which signifies The [intestines into which the food passes from the stomach, termed the] أَمْعَآء, or the أَقْتَاب of the belly; (IDrd, O, K; * [in some copies of the last of which, القُنْبُ is erroneously put for القِتْبُ as one of the words explaining الطَّلَقُ;]) so in one or more of the dialects: AO says, in the belly are أَطْلَاق, of which the sing. is طَلَقٌ; (O, TA;) meaning the lines, or streaks, (طَرَائِق,) of the belly: and طَلَقُ البَطْنِ is also expl. [in like manner] as meaning the جُدَّة of the belly; pl. as above. (TA.) A3: Also The [plant called] شُبْرُم: [but what plant is meant by this is doubtful:] or a plant that is used in dyes: or this is a mistake: (K:) [or] accord. to Ibn-'Abbád, ↓ الطَّلْقُ is what is used in dyes; and is said to be the شُبْرُم: (O, TA: *) and (K) accord. to As, (O,) طَلَقٌ signifies a sort of medicament, (O, K,) which, when one is anointed therewith, (K,) i. e. with the extract thereof, (TA,) prevents the burning of fire: (K:) or a species of plant: so says As: (O:) the appellation by which it is generally known is ↓ طَلْق, with the ل quiescent; (O, K;) or this pronunciation is incorrect: (K:) and AHát mentions, (K, TA,) on the authority of As, (TA,) its being termed ↓ طِلْقٌ: (K, TA:) but it is not a plant: it is of the nature of stones, and of [what are termed] لِخَاف [thin white stones]; and probably he [referring to As] heard that it is called كَوْكَبُ الأَرْضِ, and therefore supposed it to be a plant; for if it were a plant, fire would burn it; but fire does not burn it, unless by means of artful contrivances: (O, TA:) the word is arabicized, from تَلَكْ: (K, TA: in the O written تِلك:) [it is the well-known mineral termed talc:] the Ra-ees [Ibn-Seenà, whom we call “ Avicenna,”] says, (TA,) it is a brightlyshining stone, that separates, when it is bruised, into several laminæ and split pieces, of which are made مَضَاوِى [correctly مَضَاوِئ, meaning small circular panes which are inserted in apertures to admit light,] for the [cupolas of] hot baths, instead of glass: the best is that of El-Yemen; then that of India; then that of El-Undulus [or El-Andalus]: the art employed in dissolving it consists in putting it into a piece of rag with some pebbles and immersing it in tepid water, then moving it about gently until it becomes dissolved and comes forth from the piece of rag into the water, whereupon the water is strained from it, and it is put in the sun to dry. (K, TA.) طَلِقٌ ذَلِقٌ: b2: and طَلِقُ الوَجْهِ: see طَلْقٌ.

طُلَقُ اللِّسَانِ: and لِسَانٌ طُلَقٌ ذُلَقٌ: see طَلْقٌ.

طُلُقٌ, (S, O, Msb, TA,) with two dammehs, (Msb, TA,) or ↓ طَلْقٌ, (K,) but this requires consideration, (TA,) Not shackled; applied to a she-camel, (S, O, Msb, TA,) and to a he-camel, (S, O, TA,) and to a person imprisoned; (O, TA;) as also ↓ طَالِقٌ applied to a she-camel; but طُلُقٌ is more common: (Aboo-Nasr, TA:) the pl. of طُلُقٌ is أَطْلَاقٌ. (S, TA.) See also طَلْقٌ, second sentence. b2: [Hence,] لِسَانٌ طُلُقٌ ذُلُقٌ: b3: and طُلُقُ اليَدَيْن: see طَلْقٌ again. b4: And طُلُقُ

إِحْدَى اَلقَوَائِمِ (assumed tropical:) A horse having one of the legs without [the whiteness termed] التَّحْجِيل. (S.) And طُلُقُ اليَدِ اليُمْنَى, (O,) or اليد اليمنى ↓ طُلْقُ, (K, [in this case again deviating from other authorities,]) (tropical:) A horse without تَحْجِيل in the right fore leg; (TA;) i. q. اليد اليمنى ↓ مُطْلَقُ. (O, K, TA.) And اليَدَيْنِ ↓ مُطْلَقَ (assumed tropical:) A horse having the fore legs free from تحجيل. (Msb.) b5: [As an epithet in which the quality of a subst. is predominant,] طُلُقٌ, (Ibn-' Abbád, O,) or ↓ طَلْقٌ, (K, [but this, as in the instances above, is questionable,]) signifies (assumed tropical:) A gazelle: (Ibn-' Abbád, O, K:) so called because of the quickness of its running: (O, * TA:) pl. أَطْلَاقٌ. (Ibn-'Abbád, O, K.) b6: And (assumed tropical:) A dog of the chase: (K:) because he is let loose; or because of the quickness of his running at the chase: (TA:) أَطْلَاقٌ is mentioned by Ibn-' Abbád as signifying dogs of the chase. (O.) طَلْقَةٌ [A single divorce: used in this sense in law-books]. (T and Msb in art. بت, &c.) طُلَقَةٌ: see مِطْلَاقٌ.

طَلَاقٌ is the inf. n. of طَلَقَت said of a woman: (Th, S, Mgh, O, K:) or the subst. therefrom: (Msb:) or [rather] it is also a subst. in the sense of تَطْلِيقٌ; (Mgh;) [whence,] طَلَاقُ المَرْأَةِ signifies (assumed tropical:) The letting the wife go her way: (Lth, O:) and it has two meanings: one is [the divorcing of the woman; i. e.] the dissolving of the wife's marriage-tie: and the other is the leaving, and dismissing, of the wife [either in an absolute sense or as is done by a single sentence of divorce]. (O, TA.) Some of the lawyers hold that the free woman whose husband is a slave is not separated but by three [sentences, as is the case when both husband and wife are free]; and the female slave whose husband is free, by two: some, that the wife in the former case is separated by two [sentences]; and in the latter case, by not less than three: and some, that when the husband is a slave and the wife is free, or the reverse, or when both are slaves, the wife is separated by two [sentences]. (TA.) طَلِيقٌ A captive having his bond loosed from him, (S, O, K, TA,) and let go. (TA.) See also طَلْقٌ, first sentence. b2: And (assumed tropical:) A man freed from slavery; emancipated; i. q. عَتِيقٌ; i. e. who has become free: pl. طُلَقَآءُ. (TA.) b3: It is said in a trad., الطُّلَقَآءُ مِنْ قُرَيْشٍ وَالعُتَقَآءُ مِنْ ثَقِيفٍ (assumed tropical:) [The طُلَقَآء are of Kureysh; and the عُتَقَآء, of Thakeef]: الطلقاء being app. applied to Kureysh as it has a more special signification than العتقاء: but accord. to Th, الطُّلَقَآءُ signifies those who have been brought within the pale of El-Islám against their will. (TA.) b4: طَلِيقُ اللِّسَانِ: and لِسَانٌ طَلِيقٌ ذَلِيقٌ: b5: and طَلِيقُ اليَدَيْنِ: b6: and طَلِيقُ الوَجْهِ: see طَلْقٌ again; the last in two places. b7: طَلِيقُ الإِلٰهِ means (tropical:) The wind. (O, K, TA.) طَلَّاقٌ: see مِطْلَاقٌ.

طِلِّيقٌ: see مِطْلَاقٌ.

طَالِقٌ A she-camel not having having her fore shank and her arm bound together: (TA:) or not having upon her a خِطَام [or halter]: (IDrd, O, K:) or repairing to the water; and so ↓ مِطْلَاقٌ; (Aboo-Nasr, K, TA;) of which latter she pl. is مَطَالِيقُ: (TA:) or that is left a day and a night and then milked: (K:) pl. طَوَالِقُ and أَطْلَاقٌ and طَلَقَةٌ; which last is expl. by AA as meaning she-camels that are milked in the place of pasturing. (TA.) See also طُلُقٌ, first sentence: and for an explanation of the pl. طَوَالِقُ applied to camels, see طَلَقٌ, second sentence. Also (O), طَالِقٌ, (S, O,) or طَالِقَةٌ, (K,) signifies A she-camel which the pastor leaves for himself, not milking her at the water: (S, O, K:) the former is expl. by Esh-Sheybánee as meaning one which the pastor leaves [with her udder bound] with her صِرَار, not milking her in the place where she lies down to rest: (TA:) or the latter signifies, (Lth, O, K,) and the former also, (Lth, O,) a she-camel that is set loose among the tribe to pasture where she will in any part of the tract adjacent to their place of alighting or abode, (Lth, O, K, [من جِنانِهِمْ in the CK being erroneously put for مِنْ جَنَابِهِمْ,]) that has not her fore shank and her arm bound together when she returns in the afternoon or evening, nor is turned away [from the others] in the place of pasturage: (Lth, O:) or طَالِقٌ signifies a she-camel, (S, Msb,) and a ewe, (S,) that is set loose, or dismissed, to pasture where she will: (S, Msb:) and also as first expl. in this sentence: (S:) it is mentioned by ElFárábee as signifying a ewe left to pasture by herself, alone. (Msb.) b2: [Hence,] طَالِقٌ and طَالِقَةٌ, (S, Mgh, O, Msb, K,) the former, without ة, used by all, (Msb,) the latter occurring in a verse of El-Aashà, (S, Mgh, * O, Msb,) ending a hemistich, and pronounced طَالِقَةٌ, (S, O, Msb, [which cite the verse somewhat differently,]) (tropical:) A woman [divorced, or] left to go her way, (S, * Mgh, * O, Msb, *) or separated from her husband [by a sentence of divorce]: (S, * Mgh, * Mgh, * K, TA:) both mentioned by Akh: (O, TA:) accord. to IAmb, one says طَالِقٌ only, because it applies only to a female: accord. to Lth and IF, طَالِقَةٌ means طَالِقَةٌ غَدًا [divorced, &c., to-morrow]; and Lth adds that it is thus to accord with its verb, طَلَقَتْ: some, however, say that the ه is affixed in the verse of El-Aashà by poetic license, to complete the hemistich; but an Arab of the desert, in reciting this verse to As, is related to have said طَالِقٌ [which equally completes the hemistich]: and the Basrees hold that the sign of the fem. gender is elided in طَالِقٌ because it is a possessive epithet, meaning ذَاتُ طَلَاقٍ [having divorce]. (Msb.) b3: أُوْجُهٌ طَوَالِقُ: b4: and لَيْلَةٌ طَالِقَةٌ and لَيَالٍ طَوَالِقُ: see طَلْقٌ, latter half.

طُتَيْلِيقٌ dim. of اِطِّلَاقٌ. (S, O.) See 8.

تُطَيْلِيقٌ dim. of اِسْتِطْلَاقٌ. (S, O.) See 10.

مُطْلَقٌ: see طَلْقٌ, first sentence. b2: [Hence,] يَدُهُ مُطْلَقَةٌ: see طَلْقٌ again, former half. b3: See also مَآءٌ مُطْلَقٌ طِلْقٌ. means (assumed tropical:) Water that is unrestricted. (TA.) And حُكْمٌ مُطْلَقٌ means (assumed tropical:) [A judicial decision, or an ordinance or the like, or a rule, that is unrestricted, or absolute, or] in which is no exception. (TA.) b4: مُطْلَقُ اليَدِ اليُمْنَى: and مُطْلَقَ اليَدَيْنِ: each applied to a horse: see طُلُقٌ.

A2: [Golius, as on the authority of Meyd, explains it as signifying also A place where horses meet to be sent forth to run, or race: but what here next follows inclines me to think that it may be correctly مُطَلَّقٌ.]

مُطَلِّقٌ One desiring to outstrip with his horse in a race. (K.) مِطْلَاقٌ: see طَالِقٌ.

A2: Also, (S, O, Msb, K,) and ↓ مِطْلِيقٌ, (O, Msb, K,) and ↓ طُلَقَةٌ, (S, O, K,) and ↓ طِلِّيقٌ, (K,) and ↓ طَلَّاقٌ, this last mentioned by Z, (TA,) (tropical:) One who oftentimes divorces, or dismisses, wives. (S, O, Msb, K, TA.) مِطْلِيقٌ: see what next precedes.

مَطْلُوقَةٌ: see طَلْقٌ. b2: اِمْرَأَةٌ مَطْلُوقَةٌ (assumed tropical:) A woman taken with the pains of parturition. (Mgh, Msb.) مُطَيْلِقٌ and مُطَيْلِيقٌ dims. of مُنْطَلِقٌ. (S.) مُتَطَلَِّقُ اللِّسَانِ: see طَلْقٌ, former half.

مُنْطَلِقُ اللِّسَانِ: see طَلْقٌ, former half.

نُطَيْلِيقٌ: dim. of اِنْطِلَاقٌ. (S, O.) See 7.