غرو

1 غَرَا الجِلْدَ, (K,) first Pers\. غَرَوْتُ, (S, Msb,) aor. ـُ (Msb, TA,) inf. n. غَرْوٌ, (TA,) He glued the skin; i. e., made it to adhere with غِرَآء. (S, Msb, K.) And غَرَيْتُ السَّهْمَ signifies the same as غَرَوْتُهُ [i. e. I glued the feathers upon the arrow: see the two pass. part. ns.]. (TA.) [And accord. to present usage, ↓ غَرَّاهُ, inf. n. تَغْرِيَةٌ, signifies He glued it.] b2: غَرَا السِّمَنُ قَلْبَهُ, (K, TA,) aor. and inf. n. as above, (TA,) Fatness adhered to his heart, and covered it: (K, TA:) mentioned by ISd. (TA.) A2: غَرِىَ بِهِ It adhered to it [as glue or the like]. (Ksh and Bd in v. 17. [And used in this sense in the S and K as an explanation of لَزِجَ بِهِ.]) b2: And [hence], aor. ـْ (S, Msb, K,) inf. n. غَرًا (Abu-l-Khattáb, Msb, K, TA) and غِرَآءٌ, (K, TA,) like كِسَآءٌ, but in the M like سَحَاب [i. e. غَرَآءٌ], which J [in the S] pronounces to be a subst., (TA,) He became attached to it, or fond of it; was eagerly desirous of it; he adhered, clung, or clave, to it; or loved it; syn. أُولِعَ بِهِ; (Msb, K, TA;) and لَزِمَهُ; (TA;) without his being incited thereto by another; (Msb, TA;) and بِهِ ↓ أُغْرِىَ signifies the same, (Msb, * K, TA,) as also بِهِ ↓ غُرِّىَ, (K, TA,) each with damm, (K,) and the latter with teshdeed, as is stated in the M. (TA.) b3: See also 3. b4: And غَرِىَ فُلَانٌ Such a one persisted, or persevered, in his anger. (S, TA.) b5: غَرِىَ said of what is termed عِدٌّ, [i. e. of the water thus termed,] (M, and so in some copies of the K,) or of a غَدِير, [or pool of water left by a torrent,] (so in other copies of the K [but the former is said in the TA to be the right],) It became cold, or cool, (M, TA,) or its water became cold, or cool. (K.) A3: غَرَوْتُ, (inf. n. غَرْوٌ, S, * Msb,) also signifies I wondered. (S, Msb, TA.) [See غَرْوٌ, below.]2 غرّاهُ: see 1, third sentence. b2: [The inf. n.]

تَغْرِيَةٌ is syn. with تَطْلِيَةٌ [The daubing, smearing, or rubbing over; perhaps particularly, or originally, with غِرَآء i. e. glue]. (K.) b3: غرّاهُ بِهِ: see 4. And غُرِّىَ بِهِ: see 1, latter half.3 غارى بَيْنَ الشَّيْئَيْنِ, (S, K,) inf. n. غِرَآءٌ, (S,) He made no interruption between the two things: (S, K:) mentioned by A'Obeyd, from Khálid Ibn-Kulthoom: and hence the saying of Kutheiyir, إِذَا قُلْتَ أَسْلُو فَاضَتِ العَيْنُ بِالبُكَا غِرَاءً وَمَدَّتْهَا مَدَامِعُ حُفَّلُ [When thou sayest, “I will be forgetful,” or “ unmindful,” the eye overflows with weeping, uninterruptedly, and copious flowings of tears pour into it and replenish it]: AO says that the verb is from غَرِيتُ بِالشَّيْءِ. (S, TA.) b2: and غارى فُلَانًا, (K, TA,) inf. n. مُغَارَاةٌ and غِرَآءٌ, (TA,) He wrangled, quarrelled, or contended, with such a one: (K, TA:) mentioned on the authority of AHeyth, who disallowed بِهِ ↓ غَرِىَ, inf. n. غرآء. (TA. [Whether AHeyth disallowed the latter in this sense or in one of the senses mentioned in the first paragraph is not stated.]) 4 اغراهُ بِهِ He made him to become attached to it, or fond of it; to be eagerly desirous of it; to adhere, cling, or cleave, to it; or to love it; (Msb, K;) syn. وَلَّعَهُ: (K:) one should not say بِهِ ↓ غرّاهُ. (TA. [But one says غُرِّىَ بِهِ: see 1.]) And أُغْرِىَ بِهِ: see 1. b2: He incited, urged, or instigated, him to do it. (MA, and Har p. 355.) You say, أَغْرَيْتُ الكَلْبَ بِالصَّيْدِ (S) I incited, urged, or instigated, the dog, to, or against, the object, or objects, of the chase. (Kull.) b3: And اغراهُ بِهِمْ He set him upon them, or over them; or made him to have mastery, dominion, or authority, over them. (Jel in xxxiii. 60.) b4: اغرى بَيْنَهُمُ العَدَاوَةَ (tropical:) He occasioned enmity between them: (Jel in v. 17:) he cast enmity between them, as though he made it to cleave to them: (K, TA:) a tropical phrase. (TA.) And أَغْرَيْتُ بَيْنَهُمْ [in which an objective complement is understood] (S, Msb) i. q. أَفْسَدْتُ [meaning (assumed tropical:) I excited disorder, disturbance, dis-agreement, discord, dissension, strife, or quarrel-ling, or I made, or did, mischief, between them, or among them]. (Msb.) A2: اغرى الشَّىْءَ, said of God, He made, or rendered, the thing goodly, or beautiful. (IKtt, TA.) 6 هُمَا يَتَغَارَيَانِ فِى الغَضَبِ [app. They two wrangle, quarrel, or contend, in anger]. (JK. [See 3.]) لَاغَرْوَ signifies لَا عَجَبَ [meaning There is no case of wonder], (Msb, K, and Ham p. 603,) the enunciative of لَا being suppressed, as though the saying were لَاغَرْوَ فِى الدُّنْيَا [there is no case of wonder in the present world] or مَوْجُودٌ [existing]; (Ham;) as also ↓ لَا غَرْوَى: (K:) or لَيْسَ بِعَجَبٍ

[meaning it is not a case of wonder]. (S.) One says, لَا غَرْوَ مِنْ كَذَا i. e. لَا عَجَبَ [meaning There is no case of wonder arising from such a thing, or, using غرو as an inf. n., (see 1, last signification,) there is no wondering at such a thing]. (Har p. 488.) And the saying وَلَا غَرْوَ أَنْ يَحْذُو الفَتَى حَذْوَ وَالِدِهْ means And it is not a case of wonder (لَيْسَ بِعَجَبٍ), i. e. there is no wondering (لَا عَجَبَ), that the [young] man should follow the example of his father, doing the like of his deed. (Har p. 86.) غَرًا: see غِرَآءٌ, in two places. b2: Also The غِرْس [q. v.] that descends [from the womb] with the child. (TA.) b3: And The young one of the cow: (K, TA:) or, as some say, peculiarly, of [the species of bovine antelope called] the wild cow: dual غَرَوَانِ: and pl. أَغْرَآءٌ. (TA.) It is also applied to The young camel when just born: and, some say, it signifies a youngling that is very sappy or soft or tender: (TA:) and anything brought forth (K, TA) until its flesh becomes firm, or hard. (TA.) b4: And (K, TA) [hence], by way of comparison, (TA,) as also ↓ غَرَاةٌ, (assumed tropical:) Lean, meagre, or emaciated, (K, TA,) in a great degree: (TA:) pl. أَغْرَآءٌ. (K, TA.) Hence the trad., لَا حَتًّى يَكْبَرَ ↓ تَذْبَحُوهُ غَرَاةً (assumed tropical:) [Do not ye slaughter it while very lean, &c., until it become full-grown] (TA. [See 4 in art. فرع.]) A2: Also Goodliness, or beauty. (S, K. [See غَرِىٌّ.]) غَرَاةٌ [Excitement of disorder, disturbance, disagreement, &c.;] the subst. from أَغْرَيْتُ بَيْنَهُمْ [q. v.]. (S.) A2: See also غَرًا, in two places.

غَرْوَى: see the next paragraph: A2: and see also لَا غَرْوَ.

غَرَآءٌ [A state of attachment, or fondness, &c.;] the subst. from غَرِىَ بِهِ [q. v.] as meaning أُولِعَ بِهِ: (S, Msb, TA:) or, accord. to the M, this is an inf. n.; and the subst. accord. to the K is ↓ غَرْوَى. (TA.) غِرَآءٌ and ↓ غَرًا (S, Mgh, Msb, K) [Glue;] a substance with which a thing is made to adhere, (S, Mgh, Msb, K,) obtained from fish, (S, Mgh,) or made from skins, and sometimes made from fish: (Msb:) or the substance with which one smears; (Fr, K, TA;) and thus the former word is expl. by Sh: (TA:) or a certain thing that is extracted from fish: (K:) [and mucilage, which by concretion becomes gum; the former word is used in this sense in the K voce صَمْغٌ. q. v.:] and it is said that the trees [app. that produce the mucilage termed غِرَآء, otherwise [know not what can be meant thereby,] are [called] غَرًى [or ↓ غَرًا]; but AHn says that certain persons pronounce the word thus, but it is not the approved way. (TA.) A2: رَجَلٌ غِرَآءٌ means A man who has not a beast [to carry him] (لَا دَابَّةَ لَهُ). (K.) غَرِىٌّ Made to adhere; syn. مُلْصَقٌ. (TA voce عَرِيرٌ.) b2: [And hence, (assumed tropical:) An adherent. (See عَرِيرٌ.) b3: Hence also, Daubed, smeared, or rubbed over; as will be shown in the course of this paragraph. (See also مَغْرُوٌّ.) b4: ] And The goodly, or beautiful, (S, K, TA,) in respect of face, (TA,) of mankind, (S, K, TA,) and the goodly, or beautiful, of others than mankind: and [particularly] a goodly building: (K, TA:) and hence. b5: الغَرِيَّانِ Two well-known buildings, in El-Koofeh, (K, TA,) at Eth-Thaweeyeh, where is the tomb of 'Alee, the Prince of the Faithful, asserted to have been built by one of the Kings of El-Heereh: (TA:) or two tall buildings, said to be the tombs of Málik and Akeel, the two cup-companions of Jedheemeh ElAbrash; thus called because En-Noamán Ibn-El-Mundhir used to smear them (كَانَ يُغَرِّيهِمَا) with the blood of him whom he slew when he went forth in the day of his evil fortune [or ill omen, the story of which is well known], (S, TA.) b6: الغَرِىُّ is also the name of A certain idol [or object of idolatrous worship, app. from what here follows, a mass of stone, like as اللَّاتُّ is said to have been by some, and like as were several other objects of worship of the pagan Arabs], with which [probably meaning with the blood on which] one used to smear himself, and upon which one used to sacrifice [victims]. (TA.) b7: And غَرِىٌّ signifies also A certain red dye. (TA.) غُرَاوَى i. q. رَغْوَةٌ [i. e. Froth]: (K, TA: [الغُراءىٰ in the CK is a mistranscription:]) app. formed by transposition; for رُغَاوَى has been mentioned [in art. رغو] as syn. with رَغْوَةٌ: (TA:) pl. with fet-h [i. e. غَرَاوَى]. (K, TA.) هُوَ مُغْرًى بِهِ, from أَغْرَاهُ بِهِ [q. v.], He is made to become attached to it, or fond of it; &c. (TA.) مَغْرُوٌّ [pass. part. n. of غَرَا, q. v.; Glued, &c. b2: Hence, for سَهْمٌ مَغْرُوٌّ, lit. A glued arrow, meaning an arrow having the feathers glued upon it, i. e.] a feathered arrow. (Meyd in explanation of what here follows.) It is said in a prov., أَدْرِكْنِى وَلَوْ بِأَحَدِ المُغْرُوَّيْنِ, meaning [Reach thou me, though] with one of the two [feathered] arrows: or, as Th says, with an arrow or with a spear: (S:) El-Mufaddal says, there were two brothers, of the people of Hejer, a people to whom the Arabs ascribe stupidity, and one of those two rode an intractable she-camel, and the one that did not ride had with him a how, and his name was Huneyn; so the one that was riding called to him, and said, يَا هُنَيْنُ وَيْلَكَ انْزِلْنِى وَلَوْ بِأَحَدِ المَغْرُوَّيْنِ, [in which انزلنى seems to be a mistranscription for ادركنى,] meaning, with his arrow; whereupon his brother shot at him and laid him prostrate; and his saying became a prov., applied on an occasion of necessity, or difficulty, and of the after failing of stratagem. (Meyd.) One says also قَوْسٌ مَغْرُوَّةٌ [A glued bow] (S, Msb, K) and ↓ مَغْرِيَّةٌ. (S, K.) قَوْسٌ مَغْرِيَّةٌ: see what next precedes.

سوق

1 سَاقَ المَاشِيَةَ, (S, K,) or النَّعَمَ, (Mgh,) or الدَّابَّةَ, (Msb,) aor. ـُ (S, Mgh, Msb,) inf. n. سَوْقٌ (S, Mgh, Msb, K) and سِيَاقٌ, (S, [so in both of my copies, but it is said in the JK that this latter is used in relation to death, and such is generally the case,]) or سَيَاقٌ, like سَحَابٌ, (TA, [but this I have not found elsewhere, and I doubt its correctness,]) and سِيَاقَةٌ and مَسَاقٌ, (O, K, TA,) He drove the cattle [or the beast]; he urged the cattle [or the beast] to go; (Mgh;) and ↓ استاقها signifies the same, (S, K,) as also ↓ اساقها, and ↓ سوّقها; (TA;) or تَسْوِيقٌ, the inf. n. [or this last], signifies the driving well: (KL:) [and accord. to Freytag, ↓ استساق, followed by an accus., signifies the same as سَاقَ as expl. above; but for this he names no authority.] Hence, in the Kur [lxxv. 30], إِلَى رَبِّكَ يَوْمَئِذٍ المَسَاقُ (TA) i. e. To thy Lord, and his judgment, on that day, shall be the driving. (Bd, Jel.) And the saying, in a trad., لَاتَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ رَجُلٌ مِنْ قَحْطَانَ يَسُوقُ النَّاسَ بِعَصًاهُ [properly rendered The resurrection, or the hour thereof, shall not come to pass until a man come forth from the tribe of Kahtán driving the people with his staff], allusive to his having the mastery over them, and their obeying him; the staff being mentioned only to indicate his tyrannical and rough treatment of them. (TA.) [And hence the saying, ساق عَلَىَّ فُلَانًا (assumed tropical:) He urged such a one to intercede for him with me.] b2: [Hence also,] سَاقَهُ القَدَرُ إِلَى مَا قُدِّرَ لَهُ (assumed tropical:) [Destiny drove him, or impelled him, to that which was destined for him]. (TA.) [And in like manner one says of desire, &c.] b3: And ساق إِلَى

المَرْأَةِ مَهْرَهَا, (K,) or صَدَاقَهَا, (S, Msb,) inf. n. سِيَاقٌ; (TA;) and ↓ اساقهُ; (Msb, K;) (tropical:) He sent to the woman her dowry; (K, TA;) or conveyed it, or caused it to be conveyed, to her; (Msb;) though consisting of dirhems or deenárs; because the dowry, with the Arabs, originally consisted of camels, which are driven. (TA.) And hence, مَاسُقْتَ إِلَيْهَا, meaning (assumed tropical:) What didst thou give her as her dowry? occurring in a trad.; or, as some related it, مَا سُقْتَ مِنْهَا, i. e. What didst thou give for her, or in exchange for her? (TA.) and ساق إِلَيْهِ الشَّىْءَ (assumed tropical:) [He made, or caused, the thing to go, pass, or be conveyed or transmitted, to him; he sent to him the thing]. (M and K in art. اتى.) And ساق إِلَيْهِ خَيْرًا (tropical:) [He caused good, or good fortune, to betide him]. (TA.) and ساق لِأَرْضِهِ أَتِيًّا (assumed tropical:) [He made a rivulet, or a channel for water, to run to his land], (M in art. اتى.) b4: [Hence likewise,] سَاقَتِ الرِّيحُ السَّحَابَ (tropical:) [The wind drove along the clouds]. (S, * TA.) b5: [And ساق الحَدِيثَ, inf. n. سِيَاقٌ and سَوْقٌ and مَسَاقٌ, (tropical:) He carried on the narrative, or discourse.] You say, فُلَانٌ يَسُوقُ الحَدِيثَ أَحْسَنَ سِيَاقٍ (tropical:) [Such a one carries on the narrative, or discourse, in the best manner of doing so]. (Mgh, TA.) and إِلَيْكَ يُسَاقُ الحَدِيثُ (tropical:) [To thee as its object the narrative, or discourse, is carried on]. (TA.) And كَلَامٌ مَسَاقُهُ إِلَى كَذَا (tropical:) [Speech whereof the carrying-on is pointed to such a thing]. (TA.) And جِئْتُكَ بِالحَدِيثِ عَلَى سَوْقِهِ (tropical:) [I uttered to thee the narrative, or discourse, after the proper manner of the carrying-on thereof]. (TA.) [In like manner also one says,] ساق الأُمُورَ أَحْسَنَ مَسَاقٍ (assumed tropical:) [He carried on, or prosecuted, affairs, or the affairs, in the best manner of doing so]. (A in art. حوذ.) b6: سَوْقُ المَعْلُومِ مَسَاقَ غَيْرِهِ [from ساق الحَدِيثَ expl. above] means (assumed tropical:) The asking respecting that which one knows in the manner of one's asking respecting that which he knows not: a mode of speech implying hyperbole: as when one says, أَوَجْهُكَ هٰذَا أَمْ بَدْرٌ [Is this thy face or a full moon?]. (Kull p. 211.) b7: ساق said of a sick man, (K,) and ساق نَفْسَهُ, [app. thus originally,] (Ks, Msb, TA,) and ساق بِنَفْسِهِ, (TA,) aor. ـُ (Ks, S, O, Msb, TA,) inf. n. سِيَاقٌ, (S, O, Msb, K,) originally سِوَاقٌ, (TA,) and سَوْقٌ (O, K) and سُؤُوقٌ, (TA,) (tropical:) He cast forth, or vomited, his soul; (Ks, TA;) he gave up his spirit; or was at the point of death, in the agony of death, or at the point of having his soul drawn forth; (S, O, Msb, TA;) or he began to give up his spirit, or to have his soul drawn forth. (K.) You say, رَأَيْتُ فُلَانًا يَسُوقُ (tropical:) I saw such a one giving up his spirit at death. (S, O, TA.) And رَأَيْتُ فُلَانًا بِالسَّوْقِ [or فِى السِّيَاقِ, as in the Msb,] (tropical:) I saw such a one in the act [or agony] of death; and يُسَاقُ [having his soul expelled], inf. n. سَوْقٌ: and إِنَّ نَفْسَهُ لَتُسَاقُ (tropical:) [Verily his soul is being expelled]. (ISh, TA.) A2: سَاقَهُ, (K,) first Pers\. سُقْتُهُ, (S,) aor. as above, inf. n. سَوْقٌ, (TA,) also signifies He hit, or hurt, his (another man's, S) سَاق [or shank]. (S, K.) 2 سوّق, inf. n. تَسْوِيقٌ: see 1, first sentence. b2: سوّق فُلَانًا أَمْرَهُ (assumed tropical:) He made such a one to have the ruling, or ordering, of his affair, or case. (Ibn-'Abbád, K.) b3: See also 5.

A2: Said of a plant, (TA,) or of a tree, (K,) more properly of the former, (TA,) (assumed tropical:) It had a سَاق [i. e. stem, stock, or trunk]. (K, TA.) 3 ساوقهُ He vied, or competed, with him, in driving: (K: [in the CK, for فى السَّوْقِ, is put فى السُّوْقِ:]) or he vied, or competed, with him to decide which of them twain was the stronger; from the phrase قَامَتِ الحَرْبُ عَلَى سَاقٍ. (S.) [Hence,] one says بَعِيرٌ يُسَاوِقُ الصَّيْدَ (tropical:) [A camel that vies with the animals of the chase in driving on, or in strength]. (JK, Ibn-'Abbád, O, K, TA.) b2: مُسَاوَقَةٌ is also syn. with مُتَابَعَةٌ [app. as meaning (assumed tropical:) The making to be consecutive, or successive, for it is added], as though driving on one another, or as though one portion were driving on another. (TA. [See 6, its quasi-pass.].) b3: [Freytag also assigns to ساوق the meaning of He, or it, followed (secutus fuit), as on the authority of the Hamáseh; but without pointing out the page; and it is not in his index of words explained therein.]4 أَسْوَقَ see 1, in two places. b2: أَسَقْتُهُ إِبِلًا I made him to drive camels: (K:) or I gave to him camels, to drive them: (S, TA:) or (tropical:) I made him to posses camels. (TA.) 5 تسوّق القَوْمُ The people, or party, [trafficked in the سُوق, or market; or] sold and bought: (S, TA:) the vulgar say ↓ سَوَّقُوا. (TA.) 6 تساوقت الإِبِلُ (tropical:) The camels followed one another; (Az, O, Msb, K, TA;) and in like manner one says تَقَاوَدَت; (O, K, * TA;) as though, by reason of their weakness and leanness, some of them held back from others. (TA.) and تساوقت الغَنَمُ (tropical:) The sheep, or goats, pressed, one upon another, (K,) or followed one another, (O,) in going along, (O, K,) as though driving on one another. (O.) [See also 7.] b2: The lawyers say, تساوقت الخِطْبَتَانِ, meaning (tropical:) [The two demandings of a woman in marriage] were simultaneous: but [Fei says] I have not found it in the books of lexicology in this sense. (Msb.) 7 انساقت المَاشِيَةُ The cattle went, or went along, being driven; [or as though driven; or drove along;] quasi-pass. of سَاقَهَا. (S, TA.) and انساقت الإِبِلُ [has the like signification: or means] (assumed tropical:) The camels became consecutive. (TA. [See also 6.]) 8 إِسْتَوَقَ see 1, first sentence.10 إِسْتَسْوَقَ see 1, first sentence.

سَاقٌ The shank; i. e. the part between the knee and the foot of a human being; (Msb;) or the part between the ankle and the knee (K, TA) of a human being; (TA;) the ساق of the human foot: (S, TA:) and [the part properly corresponding thereto, i. e. the thigh commonly so called, and also the arm, of a beast;] the part above the وَظِيف of the horse and mule and ass and camel, and the part above the كُرَاع of the ox-kind and sheep or goat and antelope: (TA:) [it is also sometimes applied to the shank commonly so called, of the hind leg, and, less properly, of the fore leg, of a beast: and to the bone of any of the parts above mentioned: and sometimes, by synecdoche, to the hind leg, and, less properly, to the fore leg also, of a beast: it generally corresponds to ذِرَاعٌ: of a bird, it is the thigh commonly so called: and sometimes the shank commonly so called: and, by synecdoche, the leg:] it is of the fem. gender: (Msb, TA:) and for this reason, (TA,) the dim. is ↓ سُوَيْقَةٌ: (Msb, TA:) the pl. [of mult.] is سُوقٌ (S, Mgh, O, Msb, K) and سِيقَانٌ and [of pauc.] أَسْؤُقٌ, (S, O, K,) the و in this last being with ء in order that it may bear the dammeh. (O, K.) A poet says, لِلْفَتَى عَقْلٌ يَعِيشُ بِهِ حَيْثُ تَهْدِى سَاقَهُ قَدَمُهْ meaning The young man has intelligence whereby he lives when his foot directs aright his shank. (IAar, TA.) And one says of a man when difficulty, or calamity, befalls him, كَشَفَ عَنْ سَاقِهِ [lit. He uncovered his shank; meaning (assumed tropical:) he prepared himself for difficulty]: so says IAmb: and hence, he says, (TA, [in which a similar explanation is cited from ISd also,]) they mention the ساق when they mean to express the difficulty of a case or an event, and to tell of the terror occasioned thereby. (K, TA.) Thus, the saying يَوْمَ يُكْشَفُ عَنْ سَاقٍ, (S, K, TA,) in the Kur [lxviii. 42], (S, TA,) [lit. On a day when a shank shall be uncovered,] means (assumed tropical:) on a day when difficulty, or calamity, shall be disclosed. (I'Ab, Mujáhid, S, K, TA.) It is like the saying, قَامَتِ الحَرْبُ عَلَى سَاقٍ, (S, TA,) which means (assumed tropical:) The war, or battle, became vehement, (Msb in this art. and in art. حرب,) so that safety from destruction was difficult of attainment: (Id. in art. حرب:) and كَشَفَتِ الحَرْبُ عَنْ سَاقٍ, [as also شَمَّرَتْ عَنْ سَاقِهَا,] i. e. (assumed tropical:) The war, or battle, became vehement. (Jel in lxviii. 42.) And in like manner, وَالْتَفَّتِ السَّاقُ بِالسَّاقِ, (K, TA,) in the Kur [lxxv. 29], (TA,) means (assumed tropical:) And the affliction of the present state of existence shall be combined with that of the final state: (K, TA:) or it means when the [one] leg shall be inwrapped with the other leg by means of the grave-clothes. (TA.) One says also, قَامَ القَوْمُ عَلَى سَاقٍ (assumed tropical:) The people or party, became in a state of toil, and trouble, or distress. (TA.) And قَرَعَ لِلْأَمْرِ سَاقَهُ, [originating from one's striking the shin of his camel in order to make him lie down to be mounted; lit. He struck his shank for the affair;] meaning (assumed tropical:) he prepared himself for the thing, or affair; syn. تَشَمَّرَ: (JK:) or he was, or became, light, or active, and he rose, or hastened, to do the thing; or (assumed tropical:) he applied himself vigorously, or diligently, or with energy, to the thing, or affair; i. q. شَمَّرَ لَهُ [q. v.]; (TA;) or تَجَرَّدَ لَهُ. (A and TA in art. قرع [q. v.: see also ظُنْبُوبٌ, in several places].) [It is also said that] أَوْهَتْ بِسَاقٍ means كِدْتُ

أَفْعَلُ [i. e. I nearly, or almost, did what I purposed: but this explanation seems to have been derived only from what here, as in the TA, immediately follows]: Kurt says, describing the wolf, وَلٰكِنِّى رَمَيْتُكَ مِنْ بَعِيدٍ

فَلَمْ أَفْعَلْ وَقَدْ أَوْهَتْ بِسَاقِ [i. e., app., But I shot at thee from afar, and I did not what I purposed, though it (the shot, الرَّمْيَةُ, I suppose, being meant to be understood,) maimed a shank: which virtually means, though I nearly did what I purposed: the poet, I assume, says اوهت بساق for the sake of the measure and rhyme, for أَوْهَتْ سَاقًا: see what is said, in the explanations of the preposition بِ, respecting the phrase وَامْسَحُوا بِرُؤُسِكُمْ]. (TA.) b2: By a secondary application, سَاقٌ signifies (assumed tropical:) [A greave; i. e.] a thing that is worn on the ساق [or shank] of the leg, made of iron or other material. (Mgh.) b3: Also (tropical:) [The stem, stock, or trunk, i. e.] the part between the أَصْل [here meaning root, or foot, (though it is also syn. with ساق in the sense in which the latter is here explained,)] and the place where the branches shoot out; (TA;) or the support; (Msb;) or the جِذْع; (S, K;) of a tree, or shrub: (S, Msb, K, TA:) pl. [of mult.]

سُوقٌ (Msb, TA) and سُوقٌ and سُوُوقٌ and سُؤُوقٌ and [of pauc.] أَسْوُقٌ and أَسْؤُقٌ. (TA.) It is related in a trad. of Mo'áwiyeh, that a man said, I applied to him to decide in a litigation with the son of my brother, and began to overcome him therein; whereupon he said, Thou art like as Aboo-Duwád says, أَنَّى أُتِيحَ لَهُ حِرْبَآءُ تَنْضُبَةٍ

لَا يُرْسِلُ السَّاقَ إِلَّا مُمْسِكًا سَاقَا [Whencesoever, or however, a preparation is made for him, to catch him, he is like a chameleon of a tree of the kind called تَنْضُب, he will not loose the stem thereof unless grasping a stem]: he meant that no plea of his came to nought but he clung to another; likening him to the chameleon, which places itself facing the sun, and ascends half-way up the tree, or shrub, then climbs to the branches when the sun becomes hot, then climbs to a higher branch, and will not loose the former until it grasps the other. (O, TA. *) b4: [Hence, perhaps, as it seems to be indicated in the O,] one says, وَلَدَتْ فُلَانَةُ ثَلَاثَةَ بَنِينَ عَلَى سَاقٍ, (K, [in the copies of which, however, I find ثَلَاثَ put for ثَلَاثَةَ,]) or عَلَى سَاقٍ وَاحِدٍ, (S,) or وَاحِدَةٍ, (O,) i. e. (tropical:) Such a woman brought forth three sons, one after another, without any girl between them: (S, O, K, TA:) so says ISk: and وُلِدَ لِفُلَانٍ ثَلَاثَةُ

أَوْلَادٍ سَاقًا عَلَى سَاقٍ, i. e. (tropical:) Three children were born to such a one, one after another. (TA.) and بَنَى القَوْمُ بُيُوتَهُمْ عَلَى سَاقٍ وَاحِدٍ (assumed tropical:) [The people, or party, built their houses, or constructed their tents, in one row or series]. (TA.) b5: سَاقٌ also signifies (assumed tropical:) The soul, or self; syn. نَفْسٌ: hence the saying of 'Alee (in the war of the [schismatics called] شُرَاة), لَابُدَّ لِى مِنْ قِتَالِهِمْ وَلَوْ تَلِفَتْ سَاقِى (assumed tropical:) [There is not for me any way of avoiding combating them, though my soul, or self, should perish by my doing so]. (Abu-l-' Abbás, O, TA.) So too in the saying, قَدَحَ فِى سَاقِهِ [as though meaning (tropical:) He cankered his very soul]: (IAar, TA in art. قدح:) [or] he deceived him, and did that which was displeasing to him: (L in that art.:) or (tropical:) he impugned his honour, or reputation; from the action of canker-worms (قَوَادِح) cankering the stem, or trunk, of a shrub, or tree. (A in that art.) A2: سَاقُ حُرٍّ [is said to signify] The male of the قَمَارِىّ [or species of collared turtle-doves of which the female is called قُمْرِيَّةٌ (see قُمْرِىٌّ)]; (S, Msb, K;) i. e. the وَرَشَان: (S, Msb:) the former appellation being given to it as imitative of its cry: (As, K:) it has neither fem. nor pl.: (AHát, TA:) or السَّاقُ is the pigeon; and الحُرُّ, its young one: (Sh, K:) the poet Ibn-Harmeh uses the phrase كَسَاقِ ابْنِ حُرٍّ. (O, TA.) [See more in art. حر.]

سَوْقٌ: see سِيَاقٌ.

سُوقٌ [A market, mart, or fair;] a place in which commerce is carried on; (ISd, Msb, TA;) a place of articles of merchandise: (Mgh, TA:) so called because people drive their commodities thither: (TA:) [in the S unexplained, and in the K only said to be well-known:] of the fem. gender, and masc., (S, Mgh, Msb, K, *) the former in the dial. of the people of El-Hijáz, and the latter in that of Temeem, (S and Msb voce زُقَاقٌ, q. v.,) the former the more chaste, or the making it masc. is a mistake: (Msb:) pl. أَسْوَاقٌ: (TA:) the dim. is ↓ سُوَيْقَةٌ [with ة, confirming the opinion of those who hold سُوقٌ to be only fem.]: also signifying merchandise, syn. تِجَارَةٌ; as in the phrase, جَاءَتْ سُوَيْقَةٌ [Merchandise came]. (TA.) b2: [Hence,] سُوقُ الحَرْبِ (tropical:) The thickest, or most vehement part (حَوْمَة) of the fight; (S, K, TA;) and so الحَرْبِ ↓ سُوقَةُ; i. e. the midst thereof. (TA.) سَوَقٌ Length of the shanks: (S, K:) or beauty thereof: (K:) or it signifies also beauty of the shank. (S.) سَاقَةٌ (tropical:) The rear, or hinder part, of an army: (S, Mgh, K, TA:) pl. of ↓ سَائِقٌ; being those who drive on the army from behind them, and who guard them: (TA:) or as though pl. of سَائِقٌ, like as قَادَةٌ is of قَائِدٌ. (Mgh.) And hence, سَاقَةُ الحَاجِّ (tropical:) [The rear of the company of pilgrims]. (TA.) سُوقَةٌ (assumed tropical:) A subject, and the subjects, of a king; (K, TA;) so called because driven by him; (TA;) contr. of مَلِكٌ; (S, Mgh, Msb;) whether practising traffic or not: (Mgh:) not meaning of the people of the أَسْوَاق [or markets], as the vulgar think; (Msb;) for such are called سُوقِيُّونَ, sing.

سُوقِىٌّ: (Ham p. 534:) it is used alike as sing. and pl. (S, Mgh, Msb, K) and dual (Mgh, Msb) and masc. and fem.: (S, K:) but sometimes it has سُوَقٌ for its pl. (S, K.) A2: سُوقَةُ الطُّرْثُوثِ [in the CK, erroneously, التُّرْثُوثِ] The part of the [plant called] طرثوث that is below the نِكْعَة [or نَكَعَة or نُكَعَة, which is the head from the top to the extent of a finger, or the flower at the head thereof]; (O, K;) sweet and pleasant: so says Ibn-' Abbád: (O:) AHn says [of the طرثوث], it is like the penis of the ass, and there is no part of it more pleasant, nor sweeter, than its سوقة; which is in some instances long; and in some, short. (TA.) A3: See also سُوقٌ, last sentence.

سُوقِىٌّ [Of, or relating to, the سُوق, or market]. Its pl., سُوقِيُّونَ, means The people of the سُوق (Ham p. 534.) b2: [Hence,] أَدِيمٌ سُوقِىٌّ A skin, or hide, prepared, or dressed; in a good state: or not prepared or dressed: it is ascribed to the vulgar: and there is a difference of opinion respecting it: the second [explanation, or meaning,] is that which is commonly known. (TA.) سَوِيقٌ Meal of parched barley (شَعِير), or of [the species thereof, or similar grain, called] سُلْت, likewise parched; and it is also of wheat; but is mostly made of barley (شعير); (MF, TA;) what is made of wheat or of barley; (Msb, TA;) well known: (S, Msb, K, TA:) [it is generally made into a kind of gruel, or thick ptisan, being moistened with water, or clarified butter, or fat of a sheep's tail, &c.; (see لَتَّ;) and is therefore said (in the Msb in art. حسو and in the KT voce أَكْلٌ, &c.,) to be supped, or sipped, not eaten: but it is likewise thus called when dry; and in this state is taken in the palm of the hand and conveyed to the mouth, or licked up: (see حَافّق, and قَمِحَ:) it is also made of other grains beside those mentioned above; and of several mealy fruits; of the fruit of the Theban palm; (see حَتِىٌّ;) and of the carob; (see خَرُّوبٌ;) &c.:] it is also, sometimes, with ص: so says IDrd in the JM: and he adds, I think it to be of the dial. of Benoo-Temeem: it is peculiar to that of Benul-' Ambar: (O, TA:) the n. un. [meaning a portion, or mess, thereof] is with ة: (AAF, TA in art. جش:) and the pl. is أَسْوِقَةٌ. (TA.) b2: and Wine: (AA, K:) also called سَوِيقُ الكَرْمِ. (AA, TA.) سِيَاقٌ [an inf. n. of 1 (q. v.) in several senses. b2: As a subst., properly so termed,] (tropical:) A dowry, or nuptial gift; (K, TA;) as also ↓ سَوْقٌ [which is likewise originally an inf. n.: see 1]. (TA.) b3: [Also, as a subst. properly so termed, (assumed tropical:) The following part of a discourse &c.; opposed to سِبَاقٌ: you say سِبَاقُ الكَلَامِ وَسِيَاقُهُ (assumed tropical:) the preceding and following parts of the discourse; the context, before and after: see, again 1. And (assumed tropical:) The drift, thread, tenour, or scope, of a discourse &c.]

سُوَيْقَةٌ dim. of سَاقٌ, q. v.: (Msb, TA:) A2: and of سُوقٌ, also, q. v. (TA.) سَوَّاقٌ: see سَائِقٌ.

A2: Also A seller, and a maker, of سَوِيق. (Mgh.) سُوَّاقٌ Long in the سَاق [or shank]. (AA, K. [See also أَسْوَقُ.]) b2: And (assumed tropical:) Having a سَاق [or stem]; applied to a plant. (Ibn-Abbád, K.) b3: And (assumed tropical:) The طَلْع [or spadix] of a palm-tree, when it has come forth, and become a span in length. (K.) سَائِقٌ [Driving, or a driver;] the agent of the verb in the phrase سَاقَ المَاشِيَةَ: as also ↓ سَوَّاقٌ (S, K) in an intensive sense [as meaning Driving much or vehemently, or a vehement driver]: (S, TA:) pl. of the former سَاقَةٌ, q. v. (TA.) مَعَهَا سَائِقٌ وَشَهِيدٌ, in the Kur [l. 20], is said to mean Having with it a driver to the place of congregation [for judgment] and a witness to testify against it of its works: (TA:) i. e. an angel driving it, and another angel testifying of its works: or an angel performing both of these offices: or a writer of evil deeds and a writer of good deeds: or its own person, or its consociate [devil], and its members, or its works. (Bd.) سَيِّقٌ, [originally سَيوِْقٌ,] (assumed tropical:) Clouds (سَحَابٌ, Az, As, S, K) driven by the wind, (Az, As, S,) containing no water, (Az, S, K,) or whether containing water or not. (As.) سَيِّقَةٌ, [a subst. formed from the epithet سَيِّقٌ by the affix ة,] originally سَيْوِقَةٌ, (TA,) Beasts (دَوَابّ) driven by the enemy; (S, K;) like وَسِيقَةٌ: so in a verse cited voce جَبَأَ: (S:) or a number of camels, of a tribe, driven away together, or attacked by a troop of horsemen and driven away. (Z, TA.) b2: [Hence,] one says, المَرْءُ سَيِّقَةُ القَدَرِ (assumed tropical:) [Man, or the man, is the impelled of destiny]; i. e. destiny drives him to that which is destined for him, and will not pass him by. (TA.) b3: سَيِّقَةٌ signifies also An animal by means of which [in the O بِهَا for which فِيهَا is erroneously put in the K,] the sportsman conceals himself, and then shoots, or casts, at the wild animals: (O, K:) like قَيِّدَةٌ: (A in art. قود:) said by Th to be a she-camel [used for that purpose]: (TA:) [so called because driven towards the objects of the chase: see دَرِيْئَةٌ:] pl. سَيَائِقُ. (K.) [See also مِسْوَقٌ.]

أَسْوَقُ A man (S, * TA) long in the shanks: (S, K: [see also سُوَّاقٌ:]) or thick in the shanks: (IDrd, TA:) or it signifies, (K,) or signifies also, (S,) beautiful in the shank or shanks, (S, K,) applied to a man: and so سَوْقَآءُ applied to a woman: (S:) Lth explains the latter as meaning a woman having plump shanks, with hair. (TA.) إِسَاقَةٌ (Lth, O, K, in the CK اَسَاقة,) The strap of the horse's strirrup. (Lth, O, K.) بَعِيرٌ مِسْوَقٌ, (JK, O, and TA as from the Tekmileh,) or مُسْوِقٌ, like مُحْسِنٌ, (K, [but this I think to be a mistake,]) means الَّذِى يُسَاوقُ الصَّيْدَ [i. e. (tropical:) A camel that vies with the animals of the chase in driving on, or in strength]; (JK, O, K;) so says Ibn-' Abbád: (O:) accord. to the L, a camel by means of which one conceals himself from the animals of the chase, to circumvent them. (TA. [See also سَيِّقَةٌ, last signification.]) مِسْوَقَةٌ A staff, or stick, with which cattle are driven: pl. مَسَاوِقُ: perhaps post-classical.]

مُنْسَاقٌ i. q. تَابِعٌ [app. as meaning (assumed tropical:) A follower, or servant; as though driven]. (Ibn-' Abbád, O, K.) b2: And (assumed tropical:) A relation; syn. قَرِيبٌ. (Ibn-' Abbád, O, K.) b3: And عَلَمٌ مُنْسَاقٌ (assumed tropical:) A mountain extending along the surface of the earth. (Ibn-' Abbád, O, K *)

سوق: ساق: لا تستعمل فقط بمعنى حث الماشية على السير من خلف (ضد قادها) بل تستعمل أيضاً في حث الرقيق (العبيد) على السير من خلف (بركهارت نوبية ص292).
ساق النَعَم والعبيد: صارت تدل على معنى سرق الماشية والعبيد (ألف ليلة 1: 680). ويقال اختصاراً سُقْتُ عليه أي سرقت منه الماشية (ألف ليلة 1: 669).
ساق الفارس: حث جواده على المسير (فريتاج طرائف ص39، الجريدة الأسيوية 1849، 2: 319، رقم1، ألف ليلة 1: 27).
ساق: تقدم، استمر في السير (دي ساسي طرائف 1: 36، مملوك 1، 1)): 35، المقري 1: 290) وفي النويري (مصر ص69 و): ساق صاحب حمص وعسكر دمشق تحت أعلام الفرنج. وفيه: ساق العسكر المصري والخوارزمية والتقوا بمكان يقال له الخ.
(ص90 و، 109 ق، 169 ق (مرقين)، 215 ق) وفي معجم بوشر: ساق إلى قدام أي تقدم، ويقال مثلاً: سوقوا يا مقدمين أي تقدموا أنتم الذين في المقدمة. وساق لحد أي تقدم لحدّ.
ساق بفلان: كان دليلاً له، وقد حذفت كلمة الإبل لأن العبارة في الأصل: ساق بإبله (معجم الطرائف) وفي معجم ألكالا أيضاً بمعنى قاد.
وكما يقال: ساق حديثاً أو كلاماً (انظر لين) يقال: ساق قولا، وساق خبراً، أي سرده سلسله.
والفعل وحده يستعمل بمعنى: حدّث وحكى وروى: (معجم بدرون). وساق محضراً: أخبر القارئ بطلبه بعرض محتواه أو بتسجيله (دي ساسي طرائف 1: 157).
سياقة مُلكِه: يقال هذا في اختصار: سياقة ذكر مُلكِه (معجم أبي الفداء). ساق: جذب بقوة (ألكالا).
ساق: جذب. وأفحم بالبراهين (ألكالا).
ساق: حمل، احتمل (فوك) وهو يذكر سَوَقان بين المصادر (ألكالا).
ساق على رَقَبَته: حمل على ظهره، حمل على كتفيه (ألكالا).
ساق تجارة: استورد بضاعة (أماري ديب الملحق ص4).
ساق الخلافة إلى: ادعى أن الخلافة يجب ان تكون الى. (تاريخ البربر 2: 12).
ساق الكير: نفخ بالكير (زقّ الحدّاد)، (ألكالا) وفي ألف ليلة (برسل 5: 269): ساق بالكير، وفي طبعة ماكن: نفخ بالكير. والفعل ساق وحده يدل على هذا المعنى ألكالا).
سوَّق (بالتشديد)، سوّق الفارس: حث حصانه على السير إلى الأمام (ألف ليلة 1: 27).
سَوَّق: افتتح السوق، باع واشترى (لين، زيشر 18: 544).
ساوق: صاحب: ساير (المقدمة 2: 115، 353، المقريّ 3: 441). وبدأ في نفس الوقت الذي بدأ به الآخر (تاريخ البربر 2: 8).
ساوق: تابع نفس المسيرة (المقدمة 3: 236، 233، 238، 255، 257).
ساوق: ساعد، عاون (المقدمة 2: 329).
ساوق: عرض محتوى كتابين في آن واحد (المقدمة 3: 96).
تسوَّق: باع واشترى في السوق. وتعدى باللام فيقال تسوق للبضاعة (البكري ص114).
تسوَّق: ذهب إلى السوق فاشترى ما يحتاج إليه (محيط المحيط) وفي حيان (ص61 و): اعتقلهما ومن معهما في القصر - ومنع من صار فيه التسوَّق وطلب الحاجات حتى اشفوا على الهلاك. وفي (ص61 و) منه: فأباح لعسكره دخول المدينة وفتح لهم أبوابها للتسوق فيها. وفي ألف ليلة (برسل 1: 244): وتخرج كل يوم إلى السوق وتتسوق لنا ما نحتاج إليه.
انساق. أنساق الملك إلى فلان. أي أنتقل الملك إلى فلان (تاريخ البربر 1: 16).
استاق: جاء ب، أتى ب، ففي كتاب ابن صاحب الصلاة (ص10 و): وقد استاق في اتباعه من العرب بني رياح وبني جشم الخ. وفي مخطوطة كوبنهاجن المجهولة الهوية (ص8) وجازه (الوادي) في قارب كان قد استاقه من اشبيلية على الظهر لهذا المعنى. وفيها (ص14) واستاقوهم مكبلين إلى السيد أبي إسحاق.
ساق: رجل، وتجمع على ساقات (بوشر) ويقال: استوى الشيء على ساقه. وكذلك يقال: أقام الشيء على ساقه، ففي القلائد (ص53): ملك أقام سوق المعارف على ساقها.
وتفسير قوله تعالى: والتفت الساق بالساق الذي ذكره لين نقلاً من تاج العروس قد اقتبسه شاعر (ابن خلكان 9: 108) واقرأ فيه: يُلَفُ.
ساق: ضلع المثلث (محيط المحيط) متساوي الساقين: مثلث ضلعان منه متساويان (بوشر).
ساق: جذع الشجرة، وتجمع أيضاً على أَسْوِقة ففي ابن البيطار (1: 535): أسوقة الخنثى، وفي مخطوطة ب: أصول الخنثى.
ساق: ساقية الجزمة، جزء الجزمة الذي يغطى ساق الرجل، ويقال: ساق الموزُة (الفخري ص363).
الساق: عند عامة الأندلس جُذام، ففي الزهراوي (ص233 ق).: وعلامته من قبل الدم الفاسد المحترق الحمرةُ الظاهرة والقوباء الحمراء والأورام لمكان الرطوبة والدم والقيح والتعفن وتساقط الشعر واحمرار العينين فان كانت الرطوبة أكثر من الحرارة كان تساقط الشعر أكثر وهذا الصنف من الجذام تسميه العامة الساق.
ساق: ضأن، أغنام (دوماس حياة العرب ص488، دوماس مخطوطات.
ساق الأسد: برج السنبلة أو برج العذراء (القزويني 1: 36) ساق الحمام: نبات يتداوى به (محيط المحيط) الساق الأسود: نبات اسمه العلمي: Adiantum Capillus Veneriu ( ابن البيطار 1: 126) تفرَّ الساق؟ في بدرون (ص260): فقال طاهر: هيهات هَلاَّ كان هذا قبل ضيق الخناق، وتفرق الساق. التعبير غامض لدي، وأظن إنه فيه خطأ على الرغم من صحة المخطوطات.
سَوْق. سَوُق المعلوم مساقَ غيره: عبارة عن سؤال المتكلم عما يعلمه سؤال من لا يعلمه ليوهم أن شدة المشابهة الواقعة بين المتناسبين أحدثت عنده التباس المشبَّه بالمشبه به. وفائدته المبالغة في المعنى، ومنه قول الشاعر:
بالله يا ظبيات القاع قلن لنا ... ليلايَ منكن أم ليلى من البشر
وهو اصطلاح البيانيين. وأهل البديع يسمونه تجاهل العارف.
سوق: كلَّ سوق: أي كل يوم فيه سوق (ألف ليلة 1: 346) سُوق: حين يكون المسلم عبداً رقيقاً ليهودي أو نصراني وهو ما يخالف الشريعة، يمكن إجباره على بيعه قائلاً سوق السلطان أي أطالب بحقي في البيع في السوق العام. انظر ألف ليلة (3: 474) سُوق: قرية يقام بها سوق للبيع والشراء (ريشادسن مراكش 2: 307) محلة، حارة في المدينة (بلجراف 1: 57، 62، 2: 307) سوق: شارع، طريق. (رولاند)
ساقة: ومعناها الأصلي مؤخرة الجيش، ولها في إفريقية في حكم الموحدين والمرينين والأسر البربرية الأخرى معنى خاصاً وهو غير الذي ذكره فريتاج، إنه في الحقيقة مؤخرة الجيش، غير أن هذه المؤخرة يقودها السلطان نفسه، وهي تتألف من أمراء الأسرة المالكة وأكابر رجال البلاط وحرسه الخاص. وتقام خيمهم في المعسكر خلف خيمته، فإذا ركب فرسه تبعته الساقة حيثما يذهب في السلم وفي الحرب. وهم يملكون ميزة امتلاك الطبول والأعلام التي منعها السلطان عن غيرهم من فرق الجيش، ولهم ميزان خاص في المملكة. انظر: أبو حمو (ص80) فهذا السلطان بعد أن ذكر أن الجيش يتألف من الميمنة والميسرة والمقدمة والمؤخرة (الساقة): قال وأما الساقة يا بنيّ وهم أهل دخلتك، المخصوصون بموالاتك ونصرتك الخ - ويكون نزولهم في محلتك خلف منزلك وكذلك في حال ركوبك، وحالتي سلمك وحربك. (المقدمة 2: 45) وفي مخطوطة كوبنهاجن المجهولة الهوية (ص34): التفت المنصور إلى ساقته فرأى أكثر القرابة من الأخوة والعمومة قد اصطفوا.
خباء الساقة: السرادق الطبير للسلطان حين تعقد الجلسات مع قواده، وحيث يتعشى معهم، إلى غير ذلك. (كرتاس ص207، 234، 238، 241) وقد كتبت الكلمة في العبارة الأولى والعبارة الأخيرة خباة وهو خطأ.
وفي مخطوطة كوبنهاجن المجهولة الهوية (ص44): هبت ريح عاصف بأصيل ذلك اليوم أثَّرت في خباء الساقة بعض التأثير.
والجمع ساقات يعني كتائب الساقة وأفواجهم ففي كرتاس (ص218): فبرز أمير المسلمين عليها على أثر ولده بالساقات والجيوش وضربت عليها الطبول. وفي تاريخ البربر (2: 408): وتدافعت ساقات العرب في أثره وتسابقوا إلى المعسكر فانتهبوه. (والكلام هنا عن البدو الذين منهم يتألف حرس الموحدين الذين اعترف بهم السلطان) (2: 452).
ساقة: رَكاب الفارس (ابن دريد، رايت).
ساقِيّ: نسبة إلى عظم الساق، شظوي، ظنبوبي (بوشر).
ساقِيّ: مُحثّ، محرض (ألكالا).
سُوقِيّ: وجمعها سوقا (الصواب سُوقَة) اسم يطلق على تجار التمر والعسل والسمن. وقد كان لهؤلاء التجار في الماضي نقابة مستقلة (شيرب).
سوقية: هم في تونس تجار الزيت والزيتون المملح والفواكه المكبوسة بالخل (المخلالات) (براكس مجلة الشرق والجزائر 6: 348) ففي كتاب الخطيب (ص92 ق، ص93 ق): وقد هَيَّئوُا ثمناً لشراء بقل (تقل) وفاكهة وجهَّز لشرائه فخرجتُ حتى أتيتُ وكّان السوق (السوقي).
سُوِقيّة، مؤنث سوقي: بقّال، خضّارة، بائعة البقول والخضروات (ألكالا).
سُوقي: رعاعي، من أبناء السوق (بوشر).
سُوقي: أسلوب سوقي: عامي، رديء (المقدمة 3: 339).
سَوقان: مصدر ويستعمل اسماً بمعنى استقراء واستنتاج (ألكالا).
سَوْقان: حثّ، تحريض (ألكالا).
سَوْقان: حَمْل على الظهر وعلى الكتفين (ألكالا) سَوِيق: يجمع على أَسْوِقَة (لين تاج العروس، محيط المحيط، شكوري ص209 ق) وفي برتون (1: 267): (بالإنجليزية) ما معناه: ((سَوِيق اسم عند العرب القدماء والمحدثين لصنف من الطعام يتخذ من حب القمح الغض غير الناضج يحمص ويدق ويخلط بالتمر أو السكر ويؤكل في السفر حين يصعب الطبخ، وهذا هو المعنى الحديث للكلمة. غير أن دي برسفال (3: 84) يذكر لها معنى يختلف عما ذكرنا وهو معنى غير معروف الآن (فهو يذكر فعلا عن الترجمة التركية للقاموس: ((طحين غليظ أو حبوب القمح المدقوقة مرت بعمليات خاصة مثل التحميص والنقع بماء حار وغير ذلك)).
ويصنع السويق من الفاكهة (انظر لبن وسويق التفاح عند الرازي (معجم المنصوري) السويق: الدقيق الذي يخرج من البرغل عند نخله (محيط المحيط).
سِيَاق: تسلسل الأشياء وتتابعها، وتسلسل الأفكار باقي الحديث أو القصة أو الكلام، يقال: نرجع إلى سياق الكلام، أي نرجع إلى باقي الكلام (بوشر).
السياق عند القصاص: الحصة من الحديث (محيط المحيط).
السياق: الشفاعة، ففي ألف ليلة (3: 233): وقد توسل بس إليك أن تُزُوّجه ابنتك السيدة آسية فلا تخيبّني واقبل سياقي. ويقال أنتم سياق على فلان أي اشفعوا لي عند فلان (ألف ليلة 95)، وقد ترجمها لين (إلى الإنجليزية) بما معناه: كونوا شفعائي عند فلان. وفي موضع آخر من ألف ليلة (3: 490): أنتم سياق الله على فلان، وأرى أن كلمة الله زائدة وهي لم تذكر في طبعة برسل (9: 274).
سُوَيْقَة: تصغير ساق وهو ما بين العقب إلى القدم من الإنسان، وتعنى أيضاً حَلَمة الثدي الناهد تشبيها لها بساق الإنسان. وبهذا يجب تفسير أسماء الأماكن التي تطلق عليها هذه الكلمة والتي توجد في الصحراء (ياقوت، المشترك ص261).
سُقَيْقَة: تصغير عامي لكلمة سوق في الأندلس استعملت حين فقد أهلها الحس اللغوي بتأثير الأسبان (ويوجد مثل هذا التصغير في مادة جوك). وفي العقد الغرناطي: سقيقة الجلد.
سِيَاقَة: يظهر أن معناها مال، ماليّة، ففي الفخري (ص22): عِلْم السياقة والحساب لضبط المملكة وحَصْر الدَّخْل والخَرْج. وفيه (ص: 146): في حكم الخليفة الأموي عبد الملك نُقِل الديوان من الفارسيّة إلى العربيّة واخْتُرعت سياقة المستعربين ويظهر أن معناها أن المستعربين استعملوا في دواوين المالية.
سَوَّاق: سائق المواشي والدواب (بوشر) سَوَّاق: مُكاري (محيط المحيط)، شيرب ديال ص223) وجمعه: سَوَّاقة (بوشر).
سَوَّاق العجل؛ سائق العجلة (بوشر).
سَوَّاق العربانة: سائق العربة، عربجي (بوشر).
سواق العربة: سائق العربة (بوشر).
سَوَّاق: تاجر، بائع (دومب ص104). وبائع المفرد أو المفرق (همبرت ص100).
سَوَّاق: بائع ينادي بما يبيع (معجم الأسبانية ص360).
سَوَّاق: عود طويل يدار به الحجر فوق السمسم أو الزيتون في المعاصر (محيط المحيط).
سَوَّاق الكير: نافخ كير الحداد (ألكالا).
سائق: يجمع على سُوَّق (الكامل ص490).
سائق الميوان (أي النجوم الشبيهة بالميوان) نجم يسير وراءها كأنما يسوقها، وهو من اصطلاح المولدين (محيط المحيط).
سَائِقة: مواشي (محيط المحيط).
مَسَاق: تسلسل، تتابع مثل سِيَاق (انظر الكلمة) (بوشر).
مساق الخلافة: انتقال الخلافة من إلى (تاريخ البربر 2: 12).
وفي المعجم اللاتيني - العربي: بَمَسَاق وعروض حلْوٍ.
مِسْوَقَة: (انظر لين): عصا تساق بها الدابة. (بوشر، ألف ليلة 4: 152، 153، 154).
مِسْوَقَة: ((إذا أريد تقسيم أرض إلى مربعات لديها بالسواقي أو إذا أريد تسوية سطحها يستعمل نوع من المساحج تسمى مَسُّوقة، وهي لوحة طولها ثمانية ديسميترات في جانب منها طولها 1.4 متراً، وفي الجانب الآخر حبل من ليف يجره رجلان بينما توجه الآلة إلى الجهة الأخرى يوجهها إليها من يمسك باليد (صفة مصر 17: 25).
مِسْواق: من يشتري (لا بالجملة بل) بالمفرد كميات قليلة شيئاً فشيئاً (محيط المحيط) &3&=.
مُتَسَوّق: مجهّز اللحم ولحم الدواجن وغير ذلك. مجهّز المؤونة (بوشر).

ورس

1 وَرَسَ, inf. n. وُرُوسٌ, It (a plant) became green. (AA, A, Hn, M.) b2: See also 4. b3: وَرِسَ, (M, K,) aor. ـْ (K,) It (a rock, M, K, in water, K) became overspread with [the green substance called] طُحْلُب, so that it became green and smooth. (IDrd, M, K.) b4: See also 4.2 ورّسهُ, inf. n. تَوْرِيسٌ, He dyed it (a garment, or piece of cloth,) with وَرْس, q. v. (S, K.) 4 اورس المَكَانُ The place produced the plant called وَرْس. (S.) b2: اورس الرِّمْثُ The [trees called] رمث produced وَرْس, a thing yellow like the [garments termed] مُلَآء; as also ↓ وَرَسَ: so it is asserted, on trustworthy authority: (M:) or became yellow in their leaves, (S, K,) after attaining to maturity, (S,) and had upon them what was like yellow مُلَآء; (S, K;) and in like manner one says of a place, اورس المَكَانُ: (TA:) or became yellow in its fruit: (A:) b3: اورس الشَّجَرُ The trees put forth leaves; (K;) as also ↓ وَرِسَ. (IKtt.) وَرْسٌ A certain plant, (S, A, Msb, K,) of a yellow colour, (S, Msb,) resembling sesame, (A, K,) with which one dyes, (A, Msb,) and of which is made the [liniment called] غُمْرَة for the face, (S,) existing in El-Yemen, (S, K,) and nowhere else, (K,) being there sown; (Msb;) it is not wild, but is sown one year, and remains ten years, (AHn, M,) or twenty years, (K,) without ceasing to be profitable, resembling sesame in its manner of growth; and when it dries, on its attaining to maturity, its pericarps (خَرَائِط) burst, and it is shaken, and the وَرْس shakes out from it: (AHn, M,) it is useful for the [discolouration of the face termed] كَلَف, used as a liniment; and for the [leprous-like discolouration of the skin termed بَهَق, [prepared] as a drink; and the wearing of a garment dyed with it strengthens the venereal faculty: (K:) or a certain yellow dye: or, as some say, a certain plant, of sweet odour: or, as is said in the قَانُون [of Ibn-Seenà, or Avicenna,] a certain thing of an intensely red colour, resembling powdered saffron, brought from El-Yemen, and said to be scraped or rubbed off, or to fall off, from its trees: (Mgh:) or, as some say, a species of كُرْكُم, q. v.: or, as some say, resembling كُرْكُم: (Msb:) or a certain thing, yellow, like the [garments of the kind called مُلَآء, that comes forth upon the [trees called] رِمْث, between the last part of summer and the first part of winter, (M, TA,) which, when it touches a garment, soils it: (TA:) or it also, sometimes, [accord. to certain persons who seems to misapply the word, is a substance which] pertains to the [trees called] عَرْعَر and رِمْث, and to other trees, above all in Abyssinia; but this is inferior to that first mentioned (K, TA) in virtue and properties: as to that of the عرعر, it is found between its rind and the main substance, when it dries up; and when it is rubbed, it rubs off; and there is no good in it; but ورس [properly so called] is adulterated with it: and as to that of the رمث, when it is the end of summer, and it has attained its utmost state, it becomes intensely yellow, so that what envelops it becomes yellow, and with this also one adulterates: so says AHn: (TA:) ورس is called in Persian اسپرك [إِسْپَرِكْ]; and in Turkish, آلاجهره. (TK.) [Freytag adds to what he has given on this word from the K, S, TK. as follows: “ Memecylon tinctorium. Sprengel. hist. med., t. ii., p. 444, ed. tert. (ubi ورز scriptum est). Spreng. hist. rei herb., t. i., p. 258.

Avicenn. p. 165 ”]

وَرِسٌ: see وَرِيسٌ.

وَرْسِىٌّ A yellow bowl: (A:) or a bowl made of نُضَار, (M,) which is a yellow wood: (TA:) or of the best kind of those made of نُضَار. (Lth, K.) b2: A pigeon that is red inclining to yellowness: (M:) or a pigeon inclining to redness and yellowness. (K.) b3: See also وَرِيسٌ.

وَرِيسٌ A garment dyed with وَرْس; as also ↓ وَرِسٌ and ↓ وَارِسٌ (M) and ↓ مُوَرَّسٌ. (M, A.) You say, مَلْحَفَةٌ وِرِيسَةٌ, (so in some copies of the S and K) or ↓ وَرْسِيَّةٌ, (as in other copies of the S and K, and thus in a copy of the Msb,) [An outer wrapping garment] dyed with وس; (S, Msb, K;) i. q. ↓ مُوَرَّسَةٌ; (K;) which latter epithet is sometimes used. (Msb.) b2: See also وَارِسٌ.

وَارِسٌ applied to a place [Producing the plant called وَرْس]. (TA.) b2: Applied to a tree of the kind called رِمْث, Producing وَرْس, a thing yellow like the [garments termed] مُلَآء: (M:) or becoming yellow in the leaves, (S, K,) after attaining to maturity, (S,) and having upon it what is like yellow مُلَآءُ: (S, K:) or becoming yellow in its fruit: (A:) or, app., having وَرْس, like as تَامِرٌ signifies “ possessing dates; ” (AHn;) and ↓ وَرِيسٌ likewise has the last of these significations: (TA:) ↓ مُورِسٌ also signifies the same as وَارِسٌ, applied to a tree of the kind abovementioned; (A, K;) but is very rare, though agreeable with analogy: (K:) it is said (M) one should not say مُوْرِسٌ; (S, M;) but it occurs in a poem of Ibn-Harmeh. (M.) b3: Applied to a tree [of any other kind], Putting forth leaves. (TA.) b4: Applied to a plant, Becoming green. (M.) You say also, صَخْرَةٌ وَارِسَةٌ بِالطُّحْلُبِ, A rock overspread with the green substance called طحلب, so that it is green and smooth: see 1]. (A.) b5: It also denotes intenseness of colour, in the phrase أَصْفَرُ وَارِسٌ Yellow intensely bright. (M.) And [in like manner] you say, جَمَلٌ وَارِسُ الحُمْرَةِ A camel intensely red. (Sgh.) and زَعْفَرَانٌ وَارِسٌ [app., Bright-coloured saffron]. (A.) See also وَرِيسٌ.

مُورِسٌ: see وَارِسٌ.

مُوَرَّسٌ: see وَرِيسٌ, in two places.

عدم

1 عَدِمَهُ, with kesr to the د, (S, MA, Msb, K, &c.,) aor. ـَ (S,) inf. n. عَدَمٌ, (S, MA, Msb, K,) which is anomalous [as the verb is trans.], (S,) and عُدْمٌ, (S, MA, K,) or the latter is a simple subst., (Msb,) He had it not, was destitute of it, was without it, lacked it, wanted it, found it not, or lost it; (S, * MA, Msb, * K; *) syn. فَقَدَهُ, (S, Msb, K; *) or لَمْ يَجِدْهُ; so says Ibn-El-Kemál in the Exposition of the Hidáyeh. (TA.) And عَدِمْتُ فُلَانًا [I wanted, or lost, such a one]. (TA.) And عُدِمَ, [inf. n. عَدَمٌ,] It lacked, wanted, was wanting, was not found, did not exist, or was lost; syn. فُقِدَ. (AHát, Msb.) [See also عَدَمٌ below.] b2: لَا يَعْدَمُنِى هٰذَا الأَمْرُ means مَا يَعْدُونِى [i. e. This thing, or affair, does not pass from me]. (S, K, TA. [In the CK, erroneously, ما يُعْدِمُنِى.]) A2: عَدِمَ as intrans.: see the next paragraph, last sentence.

A3: عَدُمَ, (K, TA,) inf. n. عَدَامَةٌ, (TA,) He was, or became, foolish, or stupid; (K, TA;) being destitute of intellect, or understanding. (TA.) 4 اعدمهُ is syn. with أَفْقَدَهُ [meaning He made him to lack, want, or lose, it, or him]: (AHát, Msb:) and has a second objective complement: one says, لَا أَعْدَمَنِى اللّٰهُ فَضْلَهُ [May God not make me to lack, want, or lose, his bounty]: (Msb:) or لَا أَعْدَمَنِى فَضْلَكَ May He (i. e. God) not make thy bounty to depart from me: and اعدمنى اللّٰهُ فُلَانًا [God made me to lack, want, or lose, such a one]. (TA.) b2: And He denied him, or refused him, (Az, MA, K, TA,) what he sought, (Az, TA,) or a thing. (MA.) b3: And He rendered him poor, needy, or destitute: (S, * K, * TA: [in the S, this meaning seems to be indicated by the context; but in the K, the context seems rather to indicate the first of the meanings expl. in this paragraph:]) in this sense, said of God. (S, K, TA) b4: أَعْدَمَنِى الشَّىْءُ means [app. The thing excited my want, or made me to want it; and hence, the thing was not found by me; or] I did not find the thing. (K.) b5: [and اعدمهُ signifies also He made it to have no existence; to be non-existent; or he annihilated it; or did away with it; agreeably with explanations of the inf. n. (إِعْدَامٌ) in the KL and PS &c., and with present usage.]

A2: اعدم as intrans., (Kr, S, Msb, K,) inf. n. إِعْدَامٌ and ↓ عُدْمٌ, (Kr, K, TA,) like إِيسَارٌ and يُسْرٌ as inf. ns. of أَيْسَرَ, and إِعْسَارٌ and عُسْرٌ as of أَعْسَرَ, and إِفْحَاشٌ and فُحْشٌ as of أَفْحَشَ, or rather the latter in every one of these instances is a simple subst., as ISd says, (TA,) signifies He (a man, S) was, or became, poor, needy, or destitute; (Kr, S, Msb, K;) as also ↓ عَدِمَ. (TA.) 7 انعدم in the phrase of the Muslim theologians وُجِدَ الشَّىْءُ فَانْعَدَمَ [meaning The thing existed, and became non-existent,] is a barbarism. (K, * TA.) عُدْمٌ: see the next paragraph.

عَدَمٌ and ↓ عُدْمٌ are inf. ns. of the trans. verb عَدِمَ, (S, M, K,) or the latter is a simple subst., (Msb,) and each signifies, as also ↓ عُدُمٌ, Lack, or want, as meaning non-possession; or loss; [of a thing, and of a quality, or faculty, &c.;] and by predominance of application, lack, &c., of property or wealth; (K, TA;) and departure thereof; and paucity thereof; (TA;) or poverty, neediness, or destitution. (S in explanation of the first and second; respecting the latter of which, see 4, last sentence.) [Also Non-performance of an act; and non-observance of a duty &c. and Lack, or want, as meaning non-existence; and absence; or the state of being lost.]

عَدِمٌ: see عَدِيمٌ.

عُدُمٌ: see عَدَمٌ.

أَرْضٌ عَدْمَآءُ Land such as is termed بَيْضَآءُ; (K, TA;) i. e., without, as though [meaning] lacking, plants, or herbage. (TA.) b2: And شَاةٌ عَدْمَآءُ A sheep, or goat, of which the head is white and the rest differing therefrom. (K.) عَدَامٌ: see عَدَائِمُ.

عَدِيمٌ Not having, being without, lacking, wanting, not finding, or having lost: one says, هُوَ عَدِيمُ النَّظِيرِ He is one not having, without, lacking, &c., the likes [or like]; and عَدِيمُ المَعْرُوفِ [destitute of goodness, gentleness, beneficence, &c.]: and هِىَ عَدِيمَةُ المَعْرُوفِ [She is destitute of goodness, &c.]. (TA.) b2: And Poor, needy, or destitute; (S, Msb, K;) as also ↓ عَدِمٌ, (K,) and ↓ مُعْدِمٌ, (S,) and ↓ مَعْدُومٌ, (Msb, TA,) which last occurs in a trad. as meaning the poor who has become, by reason of the pressure of his want, as though himself were not existing, or lost: عَدِيمٌ signifies having no property; as also ↓ مُعْدِمٌ: and having nothing: it is of the measure فَعِيلٌ in the sense of the measure فَاعِلٌ: and its pl. is عُدَمَآءُ; erroneously said in the K to be pl. of عَدِمٌ. (TA.) b3: Also Stupid; foolish; (K, TA;) destitute of intellect, or understanding. (TA.) And Insane; demented. (IAar, Az, K, * TA.) عَدَائِمُ, (K, and so in copies of the S) or ↓ عَدَامٌ, (so accord. to other copies of the S,) A sort of fresh ripe dates found in El-Medeeneh, (S, K,) that are late [in ripening], (K,) or that come the last of fresh ripe dates. (S.) مُعْدِمٌ: see عَدِيمٌ, in two places.

مَعْدُومٌ [Lacking, wanting, not found, not existing, or lost: see عُدِمَ, of which it is the part. n.]. b2: يَكْسِبُ المَعْدُومَ means He is fortunate, or possessed of good fortune; [properly,] he attains what others are denied. (K.) It is said in a trad., إِنَّكَ لَتَكْسِبُ المَعْدُومَ وَتُطْعِمُ المَأْدُومَ. (M and TA in art. ادم: expl. voce أَدِيمٌ.) b3: See also عَدِيمٌ.

لحس

1 لَحِسَهُ, (S, Mgh, Msb, K,) or لَحِسَهُ بِلِسَانِهِ, (A,) aor. ـَ (S, Msb, K,) inf. n. لَحْسٌ (S, A, Msb, K) and مَلْحَسٌ (A K) and لَحْسَةٌ and لُحْسَةٌ, (Yaakoob, S, K,) the last mentioned by ISk, (TA,) He licked it; (S, A, K, TA;) namely, a bowl, (S, K,) and a vessel: (S:) اللَّحْسُ is with the tongue: (S, K:) or لَحسَهُ signifies he took what was upon it, (Mgh,) or what adhered to its sides, (Msb,) with his tongue or his finger; (Mgh, Msb;) the suffixed pronoun referring to a bowl (Mgh, Msb) or some other thing: (Mgh:) and he took it (a thing) with his tongue. (TA.) It is said in a proverb, أَسْرَعُ مِنْ لَحْسِ الكَلْبِ أَنْفَهُ [Quicker than the dog's licking his nose]. (S, A.) See also مَلْحَسٌ, below. b2: لَحِسَ الدُّودُ الصُّوفَ, (A, Mgh, Msb,) in measure like لَبِسَ, (Mgh,) or لَحَسَ, like مَنَعَ, (K,) inf. n. لَحْسٌ, (Mgh, Msb, K,) The worms ate the wool: (Mgh, Msb, K:) and in like manner, لحس الجَرَادُ الخُضَرَ (A, K) and الشَّجَرَ, (TA,) the locusts ate the green plants (K) and the trees. (TA.) 4 الحست الأَرْضُ (tropical:) The land produced plants, or herbage: (S:) or began to produce leguminous plants: (K:) or produced the first of the herbage, so that the beasts saw it and desired it and licked it, not being able to eat of it anything: (TA:) or produced what the beasts of carriage might lick or eat (مَا تَلْحَسُهُ): (A, TA:) or [became in such a state that] the beasts of carriage licked or ate (لَحَسَتْ) its plants, or herbage. (Sgh, K.) A2: الحس المَاشِيَةَ (tropical:) He pastured the camels or sheep or goats with the least pasturing. (K.) 8 التحس مِنْهُ حَقَّهُ (tropical:) He took from him his (the former's, A) right, or due. (A, K.) لَحْسَةٌ: see 1. [Accord. to analogy, it is an inf. n. of un.]

لُحْسَةٌ [The quantity that one takes by one lick with the tongue. Hence the saying,] مَا لَكَ عِنْدِى لُحْسَةٌ I have not anything for thee, or belonging to thee. (TA.) b2: See also 1.

لَحُوسٌ: see مِلْحَسٌ.

لَحْوَسٌ: see مِلْحَسٌ.

لَحَّاسٌ A man who licks much what comes to him. (TA.) b2: لَحَّاسَةٌ A moth-worm, that eats wool; syn. عُثَّةٌ. (TA.) b3: A lioness. (K.) سَنَةٌ لَا حِسَةٌ (tropical:) A distressful, or calamitous, year; (K;) a year that consumes all the herbage: (A, TA:) and لَوَاحِسُ, [the pl., سِنُونٌ, being understood,] distressful, or calamitous, years. (A, TA.) لَا حُوسٌ: see مِلْحَسٌ.

مَلْحَسٌ is a noun of place; [signifying A place of licking; &c;] as well as an inf. n.: and in both cases it has مَلَاحِسُ for pl. (IJ.) Yousay, تَرَكْتُهُ بِمَلَا حِسِ البَقَرِ, (S, A, K,) or بِمَلَاحِسِ البَقَرِ أَوْلَادَهَا, (TA,) meaning, (tropical:) I left him in the places where the wild cows lick their young ones (S, ISd, A, K) from the membranes in which they are born: (ISd, TA:) or in a desert place, (S,) or in a desert, or waterless desert, (ISd, A, TA,) so that it was not known where he was; (S;) because the wild cows bring forth only in the deserts: (ISd, TA:) the former is like the saying بِمَبَاحِثِ البَقَرِ; (S;) and is that which ISd holds to be the right: (TA:) in the latter, ملاحس is an inf. n., in the pl. form, which is strange; because it governs اولاد in the accus. case; and a prefixed noun [مَوَاضِع] is understood before it: (IJ:) some relate the saying differently, thus, بِمَلْحَسِ البَقَرِ أَوْلَادَهَا, meaning, بِمَوْضِعِ مَلْحَسِ البَقَرِ أَوْلَادَهَا [in the place of the cows' licking their young ones]; (K;) because [some hold that] an inf. n. of the measure مَفْعَلٌ has no pl. (TA.) مُلْحِسٌ: see مِلْحَسٌ.

مِلْحَسٌ (tropical:) Greedy; as also ↓ لَحْوَس (K) and ↓ لَاحُوسٌ and ↓ مُلْحِسٌ: (TA:) and one who takes everything that he can. (K:) or a greedy man, who takes everything that he can: (A:) one who takes everything that appears to him: (TA:) [originally, a lick-dish:] and [in like manner]

↓ لَحُوسٌ (tropical:) a man who seeks after sweets, like the fly. (A, K.) b2: Also, (assumed tropical:) Courageous: (K:) as though an eater of everything that rose up to him. (TA.)

زين

1 زَانَهُ, (S, MA, Msb, K,) aor. ـِ (Msb,) inf. n. زَيْنٌ; (MA, Msb, KL, TA;) and ↓ زيّنهُ, (S, MA, Msb, K,) inf. n. تَزْيِينٌ; (Msb, KL, TA;) and ↓ أَزَانَهُ, (Msb, K,) and ↓ أَزْيَنَهُ, (K,) which is its original form, (TA,) inf. n. إِزَانَةٌ; (Msb;) signify the same; (S, MA, Msb, K;) He, or it, adorned, ornamented, decorated, decked, bedecked, garnished, embellished, beautified, or graced, him, or it. (MA, KL, PS: [and the like is indicated in the S and Msb and K.]) [زَانَهُ said of a quality, and of an action, and of a saying, is best rendered It adorned him, or graced him, or was an honour to him; contr. of شَانَهُ; as is indicated in the S and K: and sometimes means it was his pride: and ↓ زيّنهُ means as expl. above: and he embellished it, dressed it up, or trimmed it; said in this sense as relating to language: and he embellished it, or dressed it up, namely, an action &c. to another (لِغَيْرِهِ); often said in this sense of the Devil; (as in the Kur vi. 43, &c.;) i. e. he commended it to him:] زَانَهُ كَذَا and ↓ زيّنهُ [Such a thing adorned him, &c.,] are expl. as said when one's excellence [فَضْلُهُ, as I read for فعله, an evident mistranscription,] appears either by speech or by action: and اللّٰهِ لِلْأَشْيَآءِ ↓ تَزْيِينُ [God's adorning, &c., of things] is sometimes by means of his creating them مُزَيَّنَة [i. e. adorned, &c.]; and النَّاسِ ↓ تَزْيِينُ [The adorning, &c., of men], by their abundance of property, and by their speech, i. e. by their extolling Him. (Er-Rághib, TA.) One says, زَانَهُ الحُسْنُ [Beauty adorned, or graced, him, or it]. And Mejnoon says, فَيَا رَبِّ إِذْ صَيَّرْتَ لَيْلَى لِىَ الهَوَى

فَزِنِّى لِعَيْنَيْهَا كَمَا زِنْتَهَا لِيَا [And, O my Lord, since Thou hast made Leylà to be to me the object of love, then grace Thou me to her eyes like as Thou hast graced her to me]. (S, TA: but in the former, مِنَ الهَوى in the place of لِىَ الهَوَى. [The reading in the S means of the objects of love: for هَوًى, being originally an inf. n., may be used alike as sing. and pl.]) السِّلْعَةِ فِى البَيْعِ ↓ تَزْيِينُ [means The setting off, or commending, of a commodity in selling; and] is allowed, if without concealment of a fault, or defect, from the purchaser, and without lying in the attribution and description of the article. (TA.) 2 زَيَّنَ see above, in six places.4 أَزَانَهُ and أَزْيَنَهُ: see 1, first sentence.

A2: See also the paragraph here following.5 تزيّن and ↓ اِزْدَانَ, (S, K,) the latter of the measure اِفْتَعَلَ, [originally اِزْتَيَنَ, and then اِزْتَانَ,] (S,) quasi-pass. verbs, [the former of زَيَّنَهُ and the latter of زَانَهُ,] (K,) signify the same; (S;) [He, or it, was, or became, adorned, ornamented, decorated, decked, bedecked, garnished, embel-lished, beautified, or graced;] as also اِزَّيَّنَ, (S, * K,) [a variation of the first, being] originally تَزَيَّنَ, the ت being made quiescent, and incorporated into the ز, and the ا being prefixed in order that the inception may be perfect; (S, TA;) and ↓ ازيانّ; and ↓ ازينّ. (K.) One says, أَزْيَنَتِ ↓ الأَرْضُ بِعُشْبِهَا [perhaps a mistranscription for ↓ اِزْيَنَّتِ The earth, or land, became adorned, &c., with, or by, its herbage]; as also اِزَّيَّنَت, originally تَزَيَّنَت [as expl. above]; (S;) and some, in the Kur x. 25, read تَزَيَّنَت; and some, ↓ ازيانّت. (Bd.) And they said, إِذَا طَلَعَتِ الجَبْهَةُ تَزَيَّنَتِ النَّخْلَةُ [When الجبهة (the Tenth Mansion of the Moon) rises aurorally, the palm-tree becomes garnished with ripening dates: that Mansion thus rose in central Arabia, about the commencement of the era of the Flight, on the 12th of August, O. S; and in that region, at, or soon after, that period, the dates begin to ripen]. (TA.) [تزيّن is said of language, as meaning It was embellished, dressed up, or trimmed: and of an action &c., as meaning it was embellished, or dressed up, i. e. commended, to a person, by another man, and, more commonly, by the Devil.] b2: And تزيّن also signifies He adorned, ornamented, decorated, decked, &c., himself. (MA, KL.) [Hence,] تزيّن بِالبَاطِلِ [He invested himself with that which did not belong to him]. (S and TA in art. شبع.) 8 اِزْدَانَ, originally اِزْتَيَنَ: see the next preceding paragraph, first sentence.9 إِزْيَنَّ see 5, each in two places.11 إِزْيَاْنَّ see 5, each in two places.

زَانٌ: see art. زون.

زَيْنٌ [as an inf. n., and also as a simple subst.,] is the contr. of شَيْنٌ: (S, Msb, K:) [as a simple subst.,] i. q. زِينَةٌ, q. v.: (Har p. 139:) [and commonly signifying A grace; a beauty; a comely quality; a physical, and also an intel-lectual, adornment; an honour, or a credit; and anything that is the pride, or glory, of a person or thing: in these senses contr. of شَيْنٌ:] pl. أَزْيَانٌ. (K.) b2: Az says, I heard a boy of [the tribe called] Benoo- 'Okeyl say to another, وَجْهِى زَيْنٌ وَوَجْهُكَ شَيْنٌ, meaning My face is comely and thy face is ugly; for وَجْهِى ذُو زَيْنٍ وَوَجْهُكَ ذُو شَيْنٍ

[my face is possessed of comeliness and thy face is possessed of ugliness]; using the inf. ns. as epithets; like as one says رَجُلٌ صَوْمٌ and عَدْلٌ. (TA.) b3: Also The comb of the cock. (S.) زَانَةٌ [mentioned in this art. in the K]: see art. زون.

زِينَةٌ, the subst. from زَانَهُ, (Msb,) signifies مَا يُتَزَيَّنُ بِهِ [i. e. A thing with which, or by which, one is adorned, ornamented, decorated, decked, bedecked, garnished, embellished, beautified, or graced; or with which, or by which, one adorns, &c., himself]; (T, S, K;) any such thing; (T, TA;) [any ornament, ornature, decoration, garnish, embellishment, or grace;] and so ↓ زِيانٌ; (K;) and ↓ زَيْنٌ, also, [which see above,] signifies the same as زِينَةٌ: (Har p. 139:) accord. to El-Harállee, زِينَةٌ denotes the [means of] beautifying, or embellishing, a thing by another thing; consisting of apparel, or an ornament of gold or silver or of jewels or gems, or aspect: or, as some say, it is the beauty [seen] of the eye that does not reach to the interior of that which is adorned [thereby]: accord. to Er-Rághib, its proper mean-ing is a thing that does not disgrace, or render unseemly, a man, in any of his states or conditions, either in the present world or in that which is to come: but that which adorns him in one state or condition, exclusively of another, is in one point of view شَيْنٌ: summarily speaking, it is of three kinds; namely, mental, such as knowledge or science, and good tenets; and bodily, such as strength, and tallness of stature, and beauty of aspect; and extrinsic, such as wealth, and rank or station or dignity; and all these are mentioned in the Kur: (TA:) the pl. is زِيَنٌ. (Bd in x. 25.) زِينَةُ الحَيَاةِ الدُّنْيَا [or simply زِينَةُ الدُّنْيَا generally means The ornature, finery, show, pomp, or gaiety, of the present life or world; and] particularly includes wealth and children. (Kur xviii. 44.) زِينَةُ الأَرْضِ [The ornature of the earth] means the plants, or herbage, of the earth. (TA.) يَوْمُ الزِّينَةِ [The day of ornature] is the festival (العِيدُ); (S, K;) when men used [and still use] to adorn themselves with goodly articles of apparel. (TA.) And also The day of the breaking [of the dam a little within the entrance] of the canal of Misr [here meaning the present capital of Egypt, El-Káhireh, which we call “ Cairo ”], (K, TA,) i. e. the canal which runs through the midst of Misr, and [the dam of] which is broken when the Nile has attained the height of sixteen cubits or more: this day is said to be meant in the Kur xx. 61: it is one of the days observed in Egypt with the greatest gladness and rejoicing from ancient times; and its observance in the days of the Fátimees was such as is inconceivable, as it is described in the “ Khitat ” of El-Makreezee. (TA. [The modern observances of this day, and of other days in relation to the rise of the Nile, are described in my work on the Modern Egyptians.]) قَمَرٌ زَيَانٌ A beautiful moon. (K.) زِيَانٌ: see زِينَةٌ.

زِيَانَةٌ The art, or occupation, of the مُزَيِّن: so in the present day.]

زَائِنٌ: see the last paragraph in this art. مُزَيَّنٌ: see مُتَزَيِّنٌ. b2: [Also,] applied to a man, Having his hair trimmed, or clipped, [or shaven, by the مُزَيِّن.] (S, TA.) مُزَيِّنٌ i. q. حَجَّامٌ [i. e. A cupper; who is generally a barber; and to the latter this epithet (مُزَيِّنٌ) is now commonly applied; as it is also in the MA]. (S, TA.) A2: See also مُتَزَيِّنٌ.

مُزَيِّينٌ: see مُتَزَيِّنٌ.

مُزَّانٌ: see each in two places in what follows.

مُزْدَانٌ: see each in two places in what follows.

مُتَزَيِّنٌ and ↓ مُزْدَانٌ and ↓ مُزَّانٌ signify the same [i. e. Adorned, ornamented, decorated, decked, bedecked, garnished, embellished, or graced; as also ↓ مُزَيَّنٌ: and the first signifies also selfadorned &c.]: (TA:) the second and third are part. ns. of اِزْدَانَ; the third being formed from the second by incorporation [of the د into the ز]: and the dim. of مُزْدَانٌ is ↓ مُزَيِّنٌ, like مُخَيِّرٌ the dim. of مُخْتَارٌ; and if you substitute [for the د], ↓ مُزَيِّينٌ: and in like manner in forming the pl. you say مَزَايِنُ and مَزَايِينُ. (S.) You say, أَنَا بِإِعْلَامِكَ ↓ مُزَّانٌ and ↓ مُزْدَانٌ, meaning مُتَزَيِّنٌ بِإِعْلَامِ أَمْرِكَ [i. e. I am graced by the making known of thy command, or affair]. (TA.) and ↓ اِمْرَأَةٌ زَائِنٌ means مُتَزَيِّنَةٌ [i. e. A woman adorned, &c.; or self-adorned &c.]: (K, TA:) in [some of] the copies of the K, erroneously, مُتَزَيِّنٌ. (TA.)