طلس

1 طَلَسَهُ, (S, M, A, K,) aor. ـِ (K, MS, O, TA, but in a copy of the A, طَلُسَ,) inf. n. طَلْسٌ; (S, M, A, K;) and ↓ طلّسهُ, (M, A, K,) inf. n. تَطْلِيسٌ; (A;) He obliterated it, or effaced it, namely, a writing; (S, O, K;) i. q. طَرَّسَهُ: (M:) or he obliterated it, or effaced it, namely a writing, [so far as] to mar, or spoil, its characters; thus differing from طرّسهُ, which signifies “ he obliterated it, or effaced it, well. ” (T, A.) b2: [Hence,] طَلَسَ بَصَرَهُ (tropical:) He took away, or destroyed, his sight: (A, TA:) in the K [and O] طَلَسَ بَصَرُهُ his sight went away, or became destroyed; on the authority of Ibn-'Abbád. (TA.) A2: طَلِسَ, aor. ـَ inf. n. طَلَسٌ, It (a garment, or piece of cloth,) was, or became, old and worn-out. (IKtt.) A3: طَلِسَ, aor. ـَ inf. n. طَلَسٌ; and طَلُسَ, aor. ـُ inf. n. طُلْسَةٌ; He, or it, was, or became, of a dusty colour, inclining to black. (IKtt: the inf. ns., only, are mentioned in the M.) 2 طَلَّسَ see above, first sentence.5 تطلّس It (a writing) became obliterated, or effaced. (S.) [See also 7.]

A2: تطلّس بِطَيْلَسَانٍ, and ↓ تَطَيْلَسَ, He clad, or attired, himself with a طَيْلَسَان. (M, TA.) [The former verb is used by El-Hemedhánee transitively, as meaning, He put on, or made use of, a napkin as a طيلسان: (see De Sacy's Chrest. Arabe, sec. ed., vol. iii., p. 90 of the Arabic text:) but perhaps this usage is only post-classical.]7 انطلس أَثَرُهُ His trace, or track, or footsteps, became concealed, or unapparent: said of a beast: (Ibn-'Abbád, TS, O, TA:) أَمْرُهُ, in the copies of the K, is a mistake. (TA.) [See also 5.] Q. Q. 2 تَطَيْلَسَ: see 5.

طَلْسٌ Black; as also ↓ طَيْلَسَانٌ: (IAar, Az, TA:) accord. to the O and K, the former signifies a black طَيْلَسَان; but this is a mistake. (TA.) طِلْسٌ i. q. طِرْسٌ: (S in art. طرس, M, Msb, TA:) i. e., (TA,) A written paper or the like; syn. صَحِيفَةٌ: (K, TA:) or one of which the writing has been obliterated, or effaced, (A, K, TA,) but not well obliterated; thus differing from طِرْسٌ, accord. to the T: (TA:) pl. طُلُوسٌ. (Msb, TA.) See طِرْسٌ. b2: Also The skin of the thigh of the camel (T, M, K) when the hair has fallen off. (T, K.) A2: See also أَطْلَسُ, in three places.

طَلِيسٌ, of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, (assumed tropical:) Having the eye blinded: in the O and K erroneously said to be طِلِّيس, like سِكِّيت: but in the Tekmileh, correctly, طَلِيس, like أَمِير. (TA.) طَلَّاسَةٌ A piece of rag with which one wipes a tablet (A, K, TA) upon which is writing, and with which the writing is obliterated, or effaced. (A, TA.) طَيْلَسٌ: see طَيْلَسَانٌ.

طَالَسَانٌ: see طَيْلَسَانٌ.

طَيْلَسَانٌ (El-Fárábee, S, M, Mgh, O, Msb, K) and طَيْلِسَانٌ, (M, O, K,) the latter form used by some, (El-Fárábee, Msb,) or by the vulgar, (S,) and disallowed by As, (M, Msb,) and طَيْلُسَانٌ, all these three forms being mentioned by 'Iyád and others, (K,) [accord. to the TA, following Lth; but the words of Lth, as cited in the TA, and in the O, rather signify that, if, instead of طَيْلِسَانٌ, with kesr to the ل, one said طَيْلُسَانٌ, with damm to the ل, like خَيْزُرَانٌ and حَيْسُمَانٌ, it would be more agreeable with analogy; and the like is said in the Msb, as on the authority of Az;] and ↓ طَيْلَسٌ (M, Mgh, O, K) and ↓ طَالَسَانٌ; (M, TA;) arabicized words, (S, Mgh, Msb, K,) from the Pers\., (S, Msb,) originally تَالَسَانْ, (as in some copies of the K,) or تَالَشَانْ; (as in other copies of the K, and in some copies of the T, and thus written by El-Urmawee, as is said in the TA, and thus written also in the Mgh;) differently expl. by different persons; (TA;) [app. accord. to the fashions of different times and countries;] accord. to some, (TA,) A certain kind of كِسَآء: (M, TA:) or a certain article of apparel worn by the عَجَم [Persians or other foreigners], (Mgh, Msb,) of a round form, and black; accord. to the “ Jema et-Tefáreek,”

having its woof and warp both of wool: (Mgh:) or a كِسَآء, of a dark, or an ashy, dust-colour, (أَخْضَر,) worn by persons of distinction: (EshShereeshee, in Har, p. 238:) [see also بَتٌّ, and سَاجٌ: El-Makreezee mentions a kind of طيلسان having a round piece cut out from the middle of it (مُقَوَّرٌ) worn by the Egyptian Wezeer, and called, in his time, (the 14th and 15th centuries of our era,) طَرْحَةٌ: (see this word: and see De Sacy's Chrest. Arabe, sec. ed., ii. 267—269; and Dozy's Dict. des Noms des Vêtements chez les Arabes, 278—90:) it seems to have resembled our academic hood, of which it was perhaps the original: the term طيلسان is now commonly applied to an oblong piece of drapery, or a scarf, or an oblong shawl, worn in such a manner that one end hangs down upon the side of the bosom, the middle part being turned over the head and under the chin, and the other end being thrown over the shoulder, and hanging down upon the back: this is worn by many of the professional learned men in winter, in Arabian countries: it is also used in the sense of the word عَذَبَةٌ, meaning an end of a turban, when made to hang down between the shoulders: see عَذَبٌ:] the pl. (of طَيْلَسَانٌ and طَيْلِسَانٌ and طَيْلَسٌ, M) is طَيَالِسَةٌ, (S, M, A, Mgh, Msb, K,) in which the ة is added because it is a foreign word, (S, M, K,) and طَيَالِسُ; (M, A;) or the latter is pl. of طَيْلَسٌ: (TA:) I do not know (says ISd) any pl. of طَالَسَانٌ: (M, TA:) it is not allowable to form an abbreviation of طَيْلِسَانٌ, with kesr to the ل, as a compellation, because there is no instance of the measure فَيْعِلٌ, with kesr to the ع, except in infirm words such as سَيِّدٌ and مَيِّتٌ. (S.) Hence the expression, (Mgh,) يَا ابْنَ الطَّيْلَسَانِ, [lit., O son of the teylesán,] meaning, O 'Ajamee, (A, Mgh,) or Aajamee, (K,) [i. e., Persian, or foreigner,] used in reviling another; (Mgh, K;) for the عَجَم are those who [most commonly] attire themselves with the طيلسان. (TA.) A2: See also طَلْسٌ.

أَطْلَسُ Old and worn-out; (S, M, K;) applied to a garment, or piece of cloth: (M, K:) as also ↓ طِلْسٌ; pl. أَطْلَاسٌ. (S.) You say, رَجُلٌ أَطْلَسُ الثَّوْبِ A man whose garment is old and worn-out. (S.) b2: A dirhem [of which the impression is obliterated;] having no impression. (Msb, voce مَسِيحٌ.) b3: A wolf whose hair has fallen off by degrees; (Az, TA;) as also ↓ طِلْسٌ: (IAar, A, K:) or a wolf of a dusty colour inclining to blackness; (S, M, A, K;) and anything of that colour; (S, K;) whether a garment or any other thing: (TA:) fem. طَلْسَآءُ: (M:) pl. طُلْسٌ. (A.) b4: A man having little hair upon the side of the cheek; pl. طُلْسٌ: or i. q. كَوْسَجٌ [q. v.]: of the the dial. of El-Yemen. (TA.) b5: Dirty, or filthy; as also ↓ طِلْسٌ: (K:) the latter applied to a garment, or piece of cloth, (K, TA,) in the colour of which is a dusty hue: (TA:) and طَلْسَآءُ a dirty rag. (O.) b6: A man (tropical:) dirty, or filthy, in apparel: likened to a wolf in respect of the dusty hue of his clothes: (M:) or black and dirty. (O.) b7: [Hence,] (assumed tropical:) A man who is accused of foul, or evil, conduct; (Sh, O, K;) and so أَطْلَسُ الثَّوْبَيْنِ, an expression used by Ows Ibn-Hajar. (Sh, O.) b8: (tropical:) Black, as an Abyssinian and the like: (O, K:) as being likened in colour to a wolf. (TA.) [See also طَلْسٌ.] b9: (tropical:) A thief: (O, K:) because of his evil nature, (TA,) being likened to a wolf. (O, TA.) A2: [Satin; so called in the present day;] a garment, or piece of cloth, of woven silk: [app. because of its smoothness:] but this is not [of the classical] Arabic: pl. طُلْسٌ. (TA.) A3: فَلَكُ الأَطْلَسِ: see أَثِيرٌ, last sentence.

عسل

1 عَسَلَ الطَّعَامَ, aor. ـُ and عَسِلَ, (S, O, K,) inf. n. عَسْلٌ, (TA,) He made, or prepared, the food with عَسَل [i. e. honey]: (S, O:) or, as also ↓ عسّلهُ, (K, TA,) inf. n. تَعْسِيلٌ, (TA,) he mixed the food with honey, (K, TA,) and made it pleasant and sweet. (TA.) b2: [Hence,] عَسَلَهُ (tropical:) He made him an object of eulogy. (IAar, K, TA.) And (tropical:) He (i. e. God) made him an object of love to men. (K, TA.) Accord. to an explanation by the Prophet, of a saying of his in which it occurs, (tropical:) He (i. e. God) granted him, or permitted him, (O, TA,) i. e. disposed him, (TA,) to do a good deed, before his death, so that those around him were pleased with him, and eulogized him; the good deed being likened to honey. (O, TA.) b3: And He fed him with honey. (TA.) See also 2. b4: The inf. n. عَسْلٌ also signifies The extracting honey from a bee-hive. (KL.) b5: And عَسَلَ المَرْأَةَ, aor. ـِ (K, TA,) inf. n. عَسْلٌ, (TA,) (tropical:) He compressed the woman: (K, TA:) the verb in this sense may be derived from a phrase mentioned voce عُسَيْلَةٌ, or it may be a word independently coined: ISd says, “In my opinion it is derived. ” (TA.) b6: عَسَلَ مِنْ طَعَامِهِ, inf. n. عَسَلٌ, [in form] like حَلَبَ, inf. n. حَلَبٌ, He tasted his food. (AA, O, K.) A2: عَسَلَ, said of a spear, aor. ـِ inf. n. عَسَلَانٌ (S, O, K) and عَسْلٌ [correctly عَسَلٌ] and عُسُولٌ, (K,) It quivered: (S, K:) or quivered much. (K. [In the CK, عَسْلًا and عَسْلانًا are put for عَسَلًا and عَسَلَانًا.]) b2: And عَسَلَ said of water, inf. n. عَسَلٌ and عَسَلَانٌ, (K, TA,) both with fet-h to the س, (TA, [but the former in the CK is with the س quiescent,]) It became agitated (K, TA) and rippled, (TA,) being put in a state of commotion by the wind. (K, TA.) b3: And عَسَلَ said of a wolf, (S, O, K,) or of a horse, (K,) or of a fox, (TA,) inf. n. عَسَلٌ and عَسَلَانٌ, (S, O, K, TA, [but both in the CK with the س quiescent,]) He went the pace termed عَنَق, or خَبَب, [i. e., with wide steps,] and quickly: and in like manner said of a man: (S, O:) or he was in a state of agitation in his running, and shook his head, (K, TA,) going along quickly: (TA:) or عَسَلَانٌ signifies the shaking of the limbs in running; and is mostly used in relation to the wolf: (Er-Rághib, TA:) and, as some say, عَسَلُ الفَرَسِ and عَسَلَانُهُ signify the horse's being vehement, or ardent, (أَنْ يَضْطَرِمَ,) in his running, bending down his head, and having his back even: and عَسَلَ الطَّرِيقَ, said of a fox, occurs in a verse of Sá'ideh Ibn-Ju-eiyeh, for عَسَلَ عَنِ الطَّرِيقِ [app. a mistranscription for عسل فِى الطريق], like the phrase دَخَلْتُ البَيْتَ [ for دخلت فِى البَيْتِ]. (TA. [See what next follows.]) One says also, of a guide, عَسَلَ بِالْمَفَازَةِ, (K, TA,) or فِى الطَّرِيقِ, (Ham p. 353,) He went quickly, (K,) or went with wide steps, like the wolf, (TA,) [in the desert, or waterless desert, or in the way].

كَذَبَ عَلَيْكَ العَسَلُ (S, K) and العَسَلَ, (K,) occurring in a trad., means Keep thou to going along quickly; (S, K, TA;) from العَسَلَانُ signifying the going along of the wolf and the quivering of the spear: or, as some say, by العَسَلُ is here meant عَسَلُ النَّحْلِ [the honey of bees]. (TA. See also art. كذب.) A3: عَسِلَ بِالشَّىْءِ, (O, TA,) with kesr [to the س], (O,) like عَلِمَ, (TA,) or عَسَلَ بالشّىء, (so in two copies of the S, [in one of my copies of the S omitted,]) inf. n. عَسَلٌ, with fet-h to the س, (O,) or عُسُولٌ (S, TA) and عَسْلٌ, (TA,) He kept, or clave, to the thing. (S, O, TA.) 2 عسّل الطَّعَامَ, inf. n. تَعْسِيلٌ: see 1, first sentence. b2: عَسَّلْتُهُمْ, (S, O, K,) inf. n. as above, (S, O,) I furnished them with عَسَل [i. e. honey] for travelling-provision; (S, O, K;) as also ↓ عَسَلْتُهُمْ. (K.) b3: And عسّل الرَّجُلَ, inf. n. as above, He made the man's condiment to be عَسَل [or honey]. (TA.) b4: And the Arabs say, عَسِّلُوا ضَيْفَكُمْ, meaning Divert ye your guest with something [whereby to allay the craving of his stomach] before the [morning-meal called] غَدَآء; like لَمِّجُوهُ and لَهِّجُوهُ &c. (El-Umawee, TA in art. لهج.) b5: And عَسَّلَتِ النَّحْلُ The bees made honey. (TA.) b6: [And, accord. to Freytag, عسّل signifies He collected honey: but for this he names no authority.]10 استعسلوا They sought, or demanded, or asked for, عَسَل [i. e. honey], (S, O, K,) as a gift. (K.) عَسْلٌ: see عَنْسَلٌ, below.

A2: عَسْلًا لَهُ meansتَعْسًا لَهُ [i. e. May he stumble and fall; &c.; (see art. تعس;) عَسْلًا being app. an inf. n., of which, in this sense, the verb is not mentioned]: (O, K:) [or may he be reviled; for] it is said that العَسْلُ signifies the reviling in blaming. (TA.) عِسْلُ مَالٍ (O, K) and مَالٍ ↓ عَسِيلُ (O) i. q. إِزَاؤُهُ, (O, K, TA,) i. e. A good manager and pastor of cattle, or camels &c.: the pl. of عِسْلٌ is أَعْسَالٌ. (TA.) b2: And هٰذَا عِسْلُ هٰذَا means This is the like of this: and so عِسْنُهُ. (O.) عَسَلٌ [Honey;] the fluid that is discharged from the mouths of bees, (K, TA,) when they have eaten, of the flowers and the leaves, what fills their bellies, these substances being then converted by God, within their bellies, into عَسَل, which they eject from their mouths: (TA: [in which, and in the K, several other explanations are added, too fanciful to deserve notice:]) the word is mase. and fem.; (S, O, Msb, K;) in most instances fem.: (S, O, Msb:) عَسَلَةٌ signifies a portion, or somewhat, thereof; (S, Mgh, O, TA;) being the n. un.: (TA:) the dim. is ↓ عُسَيْلَةٌ, with ة, because عَسَلٌ is mostly fem., or as meaning عَسَلَةٌ; (S, O, Msb;) or it is the dim. of عَسَلَةٌ: (Mgh:) the pl. of عَسَلٌ is أَعْسَالٌ [a pl. of pauc.] and عُسُلٌ and عُسْلٌ and عُسُولٌ and عُسْلَانٌ; (AHn, K;) and these pls. are used when one means sorts of عَسَل. (AHn, TA.) b2: [It is also used tropically for نَوْرٌ, i. e. (assumed tropical:) Flowers, or blossoms; because honey is made therefrom. (See جَرَسَ.) b3: And it is applied also to (assumed tropical:) The sweet, thick, inspissated, or melligenous, juice of fruit:] and it signifies [particularly] (assumed tropical:) the juice that flows from fresh ripe dates; (O, K, * TA;) because of its sweetness. (O.) [See also دِبْسٌ.] b4: Also (assumed tropical:) The gum of the [species of mimosa called] عُرْفُط [q. v.]; (O, K;) because of its sweetness. (O.) And عَسَلُ اللُّبْنَى is (assumed tropical:) The gum that flows from the species of tree called اللُّبْنَى, having no sweetness; (O;) a thing [or substance], (M, TA,) or a certain odoriferous substance, (K,) that exudes from the species of tree above mentioned, (M, K, * TA,) i. e. المَيْعَةُ [generally applied to storax, or styrax], (TA in art. لبن,) used for fumigation, and called by the vulgar حَصَى لُبَانٍ. (K. [See art. حصو and حصى.]) And عَسَلُ الرِّمْثِ is A white thing [or substance, a species of manna,] that comes forth from the [shrub called] رِمْث, [q. v.], resembling جُمَان [i. e. pearls, or silver beads like pearls]. (K, * TA.) b5: Also (assumed tropical:) A good, or righteous, deed, the eulogy for which is deemed sweet. (Az, O.) See عَاسِلٌ.

A2: And The حَبَاب [app. as meaning ripples] of running water, (IAar, O, K,) [arising] from the blowing of the wind. (IAar, O.) b2: [In one place in the CK, العَسَلُ is erroneously put for العَسْلُ: see عَنْسَلٌ, below.]

عَسِلٌ, (S, O, TA,) in the K erroneously said to be like أَمِيرٌ, i. e. ↓ عَسِيلٌ, (TA,) applied to a man, (K,) Vehement in beating, (S, O, K,) quick in the raising, (سَرِيعُ رَفْعِ, O, and so in copies of the S,) or in the falling, (وَقْعِ, so in a copy of the S,) or in the returning, (رَجْعِ, so in the K,) of the hand, or arm, (S, O, K,) with the beating. (TA.) أَبُو عِسْلَةَ: see عَاسِلٌ.

عَسَلَةٌ n. un. of عَسَلٌ [q. v.]. b2: [مَضْرِبُ عَسَلَةٍ is a euphemism for (assumed tropical:) The place of injection of sperma: and hence it means (assumed tropical:) the source from which one springs; origin; ancestry, or parentage; &c.] One says, مَا لِفُلَانٍ مَضْرِبُ عَسَلَةٍ i. e. (assumed tropical:) [Such a one has no source] of kindred (نَسَب), (S, O,) nor of cattle or property (مَال). (S in art. ضرب.) And مَا أَعْرِفُ لَهُ مَضْرِبَ عَسَلَةٍ meaning أَعْرَاقَهُ [i. e. (assumed tropical:) I know not the sources (or the source) from which he has sprung; or his ancestry, or parentage]: (S, O, * K:) or (tropical:) his origin, and any wife from whom he has sprung. (A, TA.) and مَا تَرَكَ لَهُ مَضْرِبَ عَسَلَةٍ (tropical:) He reviled him so that he demolished his parentage, and denied his origin, or rank or quality. (Z, TA.) And كُلُّ ضَرْبَةٍ

لَهَا مِنْ عَسَلَةٍ, said respecting his mother by an Arab of the desert, meaning (tropical:) Every child that she has brought forth is from a manly sire. (A, TA.) And عَلِمَ فُلَانٌ عَسَلَةَ بَنِى فُلَانٍ (assumed tropical:) Such a one knew the whole company, and case, or condition, [or origin,] of the sons of such a one. (O.) عَسَلِىٌّ A thing of the colour of عَسَل [i. e. honey]. (TA.) b2: [Hence,] عَسَلِىُّ اليَهُودِ The distinctive mark, or sign, [which has sometimes been a honey-coloured turban, at other times a girdle, or some other article of attire, of the same colour,] of the Jews. (S, Mgh, O, K.) عَسُولٌ: see عَاسِلٌ: A2: and see also عَسَّالٌ.

عَسِيلٌ The broom, or implement for sweeping, of the seller of perfumes, (S, O, K, * TA, كَمِكْنَسَةِ in the K being a mistake for مِكْنَسَةُ, TA,) with which he gathers together the perfume; (S, O, TA;) it is a hair-broom, with which he sweeps up the perfume from his paved floor: (TA:) or a feather with which [the compound of perfumes called] غَالِيَة is detached, or displaced: (Fr, IAar, O, K:) pl. عُسُلٌ. (TA.) A poet says, فَرِشْنِى بِخَيْرٍ لَا أَكُونَنْ وَمِدْحَتِى

كَنَاحِتِ يَوْمًا صَخْرَةٍ بِعَسِيلِ [Then amend thou my condition by means of wealth: I will assuredly not be, with my mode of praising, like a hewer, one day, of a rock with a hair-broom, or a feather, of a seller of perfumes]: he means, كَنَاحِتِ صَخْرَةٍ يَوْمًا, this last word intervening between the prefixed noun and its complement because the noun of time is held by them to be like what is redundant. (S, O, TA. [One of my copies of the S has أَكُونًا; the O, اَكُونَا: and each of my copies of the S has صَخْرَةً; and one of them, يَوْمٍ.]) b2: And The pizzle of an elephant, (S, O, K,) and of a camel: pl. as above. (K.) b3: See also عِسْلُ مَالٍ. b4: And see عَسِلٌ.

عُسَيْلَةٌ dim. of عَسَلٌ, q. v.: or of its n. un. b2: [Hence,] (tropical:) i. q. نُطْفَةٌ [i. e. The sperma of a man and of a woman]: or the مَآء [meaning sperma] of a man. (K, TA.) b3: And (tropical:) The deliciousness, (S, Mgh, O, Msb, TA,) or sweetness, (Mgh, K, TA,) of جِمَاع; as being likened to عَسَل [i. e. honey]. (S, O, Msb, K, TA.) Thus, (Mgh, O, Msb, TA,) or as expl. in the next preceding sentence, (TA,) in the saying of the Prophet to a woman who desired to be divorced from a husband in order that she might return to a former husband, لَا حَتَّى تَذُوقِى عُسَيْلَتَهُ وَيَذُوقَ عُسَيْلَتَكِ. (Mgh, O, Msb, TA. [See 1 in art. ذوقَ.]) b4: And العُسَيْلَتَانِ signifies العُضْوَانِ [meaning The male and female genital organs]; because means of experiencing delight. (Z, TA.) عَسَّالٌ: see عَاسِلٌ.

A2: Also, (S, O, Msb, K,) and ↓ عَاسِلٌ, (Msb, K,) and ↓ عَسُولٌ, (K,) A spear that quivers, (S, O, Msb,) by reason of pliableness: (Msb:) or [so the second, but the first and last,] a spear that quivers much. (K.) And رِمَاحٌ عَسَّالَةٌ [Spears that quiver much]. (A in art. زعب.) b2: See, again, عَاسِلٌ.

عَسَّالَةٌ [as a subst.] Bees. (S, O, K.) b2: and The شُورَة of bees; (K, TA;) i. e. the thing, such as a رَاقُود [q. v.] &c., in which bees make honey. (TA.) [See also مَعْسَلَةٌ.]

عَاسِلٌ A gatherer of honey (S, O, K) from the hive (S, O) or from its place; as also ↓ عَسَّالٌ. (K.) [And نَحْلٌ عَوَاسِلُ Bees occupied in gathering honey: see a verse of Aboo-Dhu-eyb cited in art. خلف, conj. 3.] b2: Also, as a possessive epithet, A place in which is honey. (TA.) One says خَلِيَّةٌ عَاسِلَةٌ (S, O, TA) A hive containing honey. (TA.) b3: Also an epithet applied to a man, (O, K,) said by Az to be as though it were for ↓ ذُو عَسَلٍ, (O,) meaning (assumed tropical:) Having a good, or righteous, deed attributable to him, for which the eulogy of him is deemed sweet: (Az, O, K:) and (O, K) accord. to IAar, (O,) a good, or righteous, man; as also ↓ عَسُولٌ; (O, K;) the former said by him to be an instance of the measure فَاعِلٌ in the sense of مَفْعُولٌ بِهِ [as meaning (assumed tropical:) made an object of eulogy: see 1, second sentence]: (O:) pl. of both عُسُلٌ, (O, K,) accord. to him. (O.) A2: See also عَسَّالٌ. b2: العَاسِلُ also signifies The wolf; [because of his manner of running; (see 1, latter half;)] (S, O, K;) and so ↓ العَسَّالُ; (TA;) and ↓ أَبُو عِسْلَةَ (O, K) and ابو غِسْلَةَ, with ع and غ: (O:) pl. of the first عُسَّلٌ and عَوَاسِلُ (S, O, K) [and عَاسِلَاتٌ is mentioned by Freytag as signifying wolves from the Deewán of the Hudhalees].

عَنْسَلٌ A swift she-camel; (S, K;) as also ↓ عَسْلٌ: (K, TA: [العَسَلُ in the CK, as syn. with العَنْسَلُ, is a mistranscription:]) the ن in the former is augmentative; (IJ, S, TA;) for, as Sb says, the word is of the measure فَنْعَلٌ from [the inf. n.] العَسَلَانُ; not, as Mohammad Ibn-Habeeb asserts it to be, syn. with عَنْسٌ, and of the measure فَعْلَلٌ, with the ل augmentative. (IJ, TA.) أَعْسَال i. q. [آسَال and] آسَان: so in the saying هُوَ عَلَى أَعْسَالٍ مِنْ أَبِيهِ [He is of a semblance and of characteristics and natural dispositions which are those of his father]. O, K.) تَعْسِيلَةٌ A light sleep: but this is a vulgar [postclassical] word. (TA.) مَعْسَلَةٌ i. q. خَلِيَّةٌ [q. v., i. e. The habitation of bees, whether it be a manufactured hive or a hollow in the trunk of a tree or in a rock, in which they deposit their honey]. (K.) [See also عَسَّالَةٌ.]

مُعَسَّلٌ Made [or preserved] with عَسَل [i. e. honey]: applied as an epithet in this sense to رَنْجَبِيل [or ginger]. (S, TA.) حَدِيثٌ مَعْسُولٌ (assumed tropical:) Sweet [or (as we say) honeyed] talk or discourse. (TA.) And جَارِيَةٌ مَعْسُولَةُ الكَلَامِ (assumed tropical:) A girl, or young woman, sweet in speech, beautiful in expression, pleasing in the modulation of the voice. (TA.) And مَعْسُولُ المَوَاعِيدِ (assumed tropical:) Veracious, or faithful, in promises. (TA.)

عرب

1 عَرُبَ لِسَانُهُ, [aor. ـُ inf. n. عُرُوبَةٌ, His tongue [or speech] was, or became, Arabic, (S, O,) or chaste Arabic. (Msb.) b2: See also 4, first sentence, in three places.

A2: عَرِبَ, aor. ـَ inf. n. عَرَبٌ, He (a man) became disordered in the stomach by indigestion. (TA.) And عَرِبَتْ مَعِدَتُهُ, inf. n. as above, His stomach became in a corrupt, or disordered, state, (S, O, Msb, K,) from being burdened. (TA.) b2: Also, (O, K,) inf. n. as above, (TA,) said of a camel's hump, (O, TA,) It became swollen and purulent. (O, K, TA.) b3: And, said of a wound, (S, O, K, TA,) It became corrupt: (TA:) or it broke open again; or became recrudescent: (S, O:) or it had a scar remaining after it had healed. (K.) b4: Said of a river, It abounded with water. (K.) and عَرِبَتِ البِئْرُ The well contained much water; or its water became abundant. (K.) b5: And, (K, TA,) inf. n. عَرَبٌ (O, * K, * TA) and عَرَابَةٌ, said of a man, (TA,) He was, or became, brisk, lively, or sprightly. (K, TA.) A3: عَرَبَ, (O, K,) aor. ـِ (K,) inf. n. عَرْبٌ, (TK,) He ate (O, K) food. (TK.) 2 عرّب, (S, O,) inf. n. تَعْرِيبٌ, (S,) He (an Arab) arabicized a foreign word; spoke it, or pronounced it, agreeably with the ways of Arabic speech; (S;) as also ↓ اعرب, (S, O, *) inf. n. إِعْرَابٌ. (TA.) b2: And He taught another the Arabic language. (TA, from a trad.) b3: See also 4, in fourteen places. b4: The inf. n. signifies also The showing, or declaring, one's saying, (K, TA,) and one's deed, (TA,) to be bad, evil, abominable, or foul. (K, TA.) One says, عرّب عَلَيْهِ He showed him, or declared to him, that his saying, and his deed, was bad, &c.; and upbraided him for it. (TA.) And فَعَلْتُ كَذَا وَكَذَا فَمَا عَرَّبَ عَلَىَّ أَحَدٌ I did so and so, and no one upbraided me; or charged me with having acted disgracefully. (Az, TA.) And عرّب عَلَيْهِ فِعْلَهُ, (S, O,) and قَوْلَهُ, (TA,) He showed him, or declared to him, that his deed was bad, evil, abominable, or foul, (S, O,) and so his saying. (TA.) تَعْرِيبٌ is The saying to a man who has uttered what is foul, or erroneous, “It is not so, but so; ” telling him what is more correct. (Sh, TA.) And The replaying against a speaker; (K, TA;) and so ↓ إِعْرَابٌ. (TA.) One says, عرّب عَلَيْهِ He replied against him, denying or disallowing or disapproving what he said: (S:) or he prevented, hindered, or forbade, him: or he did so, and denied or disallowed or disapproved [what he said or did]. (TA.) [See what next follows.] b5: Also The treating medically, to remove his disease, one whose stomach is in a corrupt, or disordered, state. (O, K. [In both, التَّعْرِيبُ is expl. as meaning تَمْرِيضُ العَرِبِ i. e. الذَّرِبِ المَعِدَةِ. Freytag has strangely rendered the verb as signifying “ ægrotum reddidit aliquem stomachi corruptio. ”]) Az says that التَّعْرِيبُ followed by عَلَى and having for its object him who says what is disapproved may be from this. (TA.) b6: Also The lopping a palm-tree; or pruning it by cutting off some of its branches. (S, O, K. *) b7: And The scarifying a horse or similar beast in the parts of the skin next the hoofs and then cauterizing those parts: (K, TA:) or the cauterizing a horse in several places in those parts, and then gently scarifying them without producing any effect upon the sinews, or tendons, (Az, O, TA,) in order to strengthen the parts, (Az, TA,) or in order that the hair may become strong: (O:) or عرّب الفَرَسَ signifies he made an incision in the bottom of the horse's hoof; and the verb implies that, by this operation, what was concealed becomes apparent to the eye, so that one knows the state of the hoof, whether it be hard or soft, sound or diseased. (L, TA. See also 1 in art. بزغ.) A2: Also, the inf. n., The getting, or procuring for oneself, an Arabian horse. (TA. [See also 4, near the end.]) b2: And The taking, or making, for oneself, an Arabian bow. (O, K.) A3: Also the drinking much clear, or limpid, water, (O, K,) which is termed عَرِب. (O.) A4: عرّب البَقَرَةَ, (K,) or ↓ أَعْرَبَهَا, (O,) He rendered the cow desirous [of copulation]; said of a bull. (O, K.) A5: And عرّب, (Fr, Mgh, O,) inf. n. تَعْرِيبٌ; (Fr, O, K;) and ↓ اعرب, (Fr, Mgh, O, Msb,) inf. n. إِعْرَابٌ; (Fr, Mgh, K;) and ↓ عَرْبَنَ; (O, and S and K in art. عربن;) He gave what is termed an عُرْبُون (O, Msb, K) or عُرْبَان (Fr, Mgh) [i. e. an earnest], فِى كَذَا [in the case of such a thing], (O,) or فِى بَيْعِهِ [in the case of his purchase]. (Msb.) One says, ↓ أَعْرَبُوا فِى الدَّارِ أَرْبَعَمِائَةٍ They paid in advance, as an earnest, in the case of the house, four hundred [dirhems]. (L, TA.) It is related in a trad. that ↓ الإِعْرَاب in buying and selling is forbidden: (Mgh, O, TA:) this is said by Sh to mean A man's saying to another, If I do not purchase this for so much, thou shalt have such and such of my property. (O, TA.) 3 عَاْرَبَ [The following ex. is given of the inf. n. of this verb.] One says, مَا أُوتِىَ أَحَدٌ مِنْ مُعَارَبَةِ النِّسَآءِ مَا أُوتِىَ فُلَانٌ, (O,) or مَا أُوتِيتُهُ أَنَا, (TA,) meaning, (O, TA,) app., (TA,) [No one has been given what such a one has been given, or what I have been given, of] the means of coïtus [with women]. (O, TA.) 4 اعرب, (Az, Msb, TA,) [for اعرب الكَلَامَ, like افصح for افصح الكَلَامَ,] inf. n. إِعْرَابٌ, (A, K,) He spoke clearly, plainly, distinctly, or intel-ligibly, (Az, A, Msb, K, * TA,) in Arabic; (Msb;) as also ↓ تعرّب, and ↓ استعرب; said of a foreigner, or one [previously] not clear, plain, distinct, or intelligible, in speech: (Az, Msb, TA:) and ↓ عَرُبَ, aor. ـُ inf. n. عُرْبٌ and عُرُوبٌ, accord. to Th, and عُرْبَةٌ and عِرَابَةٌ [which accord. to general analogy would be عَرَابَةٌ] and عُرُوبِيَّةٌ; (TA;) or ↓ عَرِبَ, aor. ـَ (Msb;) [likewise] signifies he spoke clearly, plainly, or distinctly, after being barbarous, or vitious, in speech: (Msb, TA:) and ↓ عَرُبَ he spoke without incorrectness; (Msb;) and [so اعرب, for] إِعْرَابٌ signifies the committing no error in speech: (K, TA:) and the expressing of meanings clearly, plainly, distinctly, or perspicuously, by words. (TA.) [↓ عرّب, also, has a similar meaning:] it is said in a trad., أَنْ ↓ كَانُوا يَسْتَحِبُّونَ أَنْ يُلَقِّنُوا الصَّبِىَّ حِينَ يُعَرِّبُ يَقُولَ لَا إِلَاهَ إِلَّا اللّٰهُ سَبْعَ مَرَّاتٍ (O, TA) i. e. [They used to like teaching the boy,] when he spoke distinctly, or articulately, [to say “ There is no deity but God ” seven times.] (TA.) And one says, اعرب الكَلَامَ, and اعرب بِهِ, meaning He made the speech [that he spoke] clear, plain, distinct, or perspicuous. (TA.) And اعرب بِحُجَّتِهِ He declared, or spoke out clearly or plainly, his argument, plea, allegation, or the like, without fearing any one. (S, O.) And أَعْرَبْتُ الشَّىْءَ and اعربت عَنْهُ, and ↓ عَرَّبْتُهُ and عرّبت عَنْهُ, which last, accord. to Fr, is better than عرّبتهُ and اعربتهُ, I made the thing clear, plain, distinct, or manifest. (Msb.) And اعرب عَمَّا فِى ضَمِيرِهِ He declared, or spoke out clearly or plainly, what was in his mind. (TA.) And اعرب عَنْهُ لِسَانُهُ, and ↓ عرّب عنه, His tongue made clear, or plain, or spoke clearly, or plainly, for him: and عَمَّا فِى ↓ يُعَرِّبُ قَلْبِهِ لِسَانُهُ His tongue tells plainly, or declares, what is in his heart. (Az, TA.) It is said in a trad., الثَّيِّبُ تُعْرِبُ عَنْ نَفْسِهَا, (S,) or الأَيِّمُ, and ↓ تُعَرِّبُ, accord. to different relaters, but some say the former only, (Msb,) i. e. [She who has become a widow, or been divorced, &c., or she who has no husband, whether she be a virgin or not, or not being a virgin,] shall speak out plainly for herself [when demanded in marriage]: (S, Msb:) or الثَّيِّبُ يُعْرِبُ عَنْهَا لِسَانُهَا, so accord. to IKt, (O,) or عنها ↓ يُعَرِّبُ, (Mgh, O,) so accord. to A 'Obeyd, but, as IAmb says, both are dial. vars. of which neither is preferable to the other; and the meaning is [she who has become a widow, &c., her tongue] shall declare for her. (O.) One says also, اعرب عَنِ الرَّجُلِ He spoke out, or explained, for the man. (TA.) And عَنِ القَوْمِ ↓ عَرَّبْتُ I spoke for the people, or party; (Fr, S, Mgh, * O, K;) and pleaded for them; (Fr, Mgh, * TA;) as also أَعْرَبْتُ; but the former in this sense is better known. (Mgh.) And اعرب عَنْهُ, and عنه ↓ عرّب, He pleaded his cause. (TA.) and عَنْ حَاجَتِهِ ↓ عرّب He spoke and pleaded for the object of his want. (A.) b2: اعرب also signifies He was, or became, chaste, uncorrupt, or free from barbarousness, in speech; although not an Arab. (Msb.) And لَهُ الكَلَامَ ↓ عَرَّبْتُ, inf. n. تَعْرِيبٌ; as also أَعْرَبْتُ له, inf. n. إِعْرَابٌ; I made the speech [that I spoke] clear, or plain, to him, so that there was in it no barbarousness. (TA.) And مَنْطِقَهُ ↓ عرّب, (S, O,) inf. n. تَعْرِيبٌ, (K,) He made his speech free from error, or incorrectness. (S, O, K.) And أَعْرَبْتُ الحَرْفَ I made the حرف [i. e. word] clear, or plain: or the ا in this case denotes privation, and the meaning is (assumed tropical:) I removed its عرب, [app. ↓ عَرَب, from this word as inf. n. of عَرِبَ used in relation to the stomach &c.,] i. e. vagueness. (Msb.) And اعرب كَلَامَهُ He made his speech free from error, or incorrectness, in [what is termed] الإِعْرَاب [here meaning what grammarians generally intend thereby, namely, desinential syntax, or the science of the various inflections of words, literal or virtual, by reason of the various governing words]. (S, O.) [اعرب is also used by grammarians as meaning He declined a word; and أُعْرِبَ as meaning It was declined, or declinable; in these senses opposed to بَنَى and بُنِىَ, inf. n. بِنَآءٌ: and the former also as meaning He analyzed grammatically, or parsed, a sentence: and the inf. n. of the verb (act. and pass.) in these senses is إِعْرَابٌ.] b3: See also 2, first sentence: b4: and again in the first third part of the paragraph. b5: إِعْرَابٌ also signifies The making [a person] to revert from, or relinquish, foul speech; (K, TA;) and so ↓ تَعْرِيبٌ. (TA.) b6: And The speaking foul, or obscene, language; as also ↓ تَعْرِيبٌ, and ↓ اِسْتِعْرَابٌ: (O, K:) thus it bears two contr. significations. (K, TA.) One says of a man, اعرب [&c.], (S, O,) or اعرب فِى كَلَامِهِ, (Msb,) He spoke foul, or obscene, language. (S, O, Msb.) [Golius and Freytag have assigned this meaning to ↓ تعرّب also: the latter of them as from the S and K; in neither of which do I find it.] b7: And The act of copulating: or the speaking of that act in an oblique, or indirect, manner. (K.) A2: and اعرب, (S, O,) inf. n. إِعْرَابٌ, (K,) He had a child born to him of Arabian complexion, or colour. (S, O, K.) b2: And He possessed, or acquired, or sought to acquire, horses, or camels, of pure Arabian race. (TA. [See also 2, in the middle of the latter half; and see مُعْرِبٌ.]) b3: And إِعْرَابٌ signifies One's knowing a horse of pure Arabian race from one of mean race by his neighing. (K.) And A horse's being known by his neighing to be of pure Arabian race, free from any admixture of other than Arabian blood: (K, TA:) [or his making himself to be known as such by his neighing; for] اعرب means he (a horse) neighed, and was consequently known to be of Arabian race. (A.) b4: And The making a horse to run. (K.) Accord. to Fr, one says, اعرب عَلَى فَرَسِهِ, meaning He made his horse to run: but he adds that some say اغرب. (O.) A3: And إِعْرَابٌ signifies The taking as one's wife a woman such as is termed عَرُوبٌ [q. v.]. (K.) A4: اعرب سَقْىُ القَوْمِ meansThe people's watering [of their camels], having been at one time on alternate days, and another time on the fourth day after that of the next preceding watering, then became, and continued to be, of one uniform way. (S, O.) A5: See also 2, last four sentences.5 تعرّب He assimilated himself to the Arabs. (S.) He (a man not of genuine Arabian descent) introduced himself among the Arabs, and spoke their language, and imitated their manner or appearance; [he became a naturalized, or an insitious, Arab; (see العَرَبُ;)] as also ↓ استعرب. (Az, TA.) b2: He became an Arab of the desert; (S, Mgh;) he returned to the desert, (Az, Mgh, TA,) after he had been dwelling in a region of cities or towns or villages and of cultivated land, and joined himself to the Arabs of the desert. (Az, TA.) Hence, تعرّب بَعْدَ هِجْرَتِهِ He became an Arab of the desert [after his flight, or emigration, for the sake of El-Islám], (S, Mgh,) returning to the desert. (Mgh.) b3: He dwelt, or abode, in the desert. (O, K.) b4: See also 4, first sentence. b5: تَعَرَّبَتْ لِزَوْجِهَا She acted in an amorous manner, or with amorous dalliance, and mani-fested love, to her husband. (A, TA.) b6: Respecting a meaning assigned to تعرّب by Golius and Freytag, see 4, latter half.10 استعرب: see 5: b2: see also 4, first sentence: b3: and the same again in the latter half of the paragraph.

A2: استعرب جَرَبًا, said of a camel, He was affected with mange, or scab, which began in his armpits and groins or similar parts, and his lips, and appeared upon the general extent of his skin. (O.) b2: And استعربت, said of a cow, She desired the bull. (O, K.) Q. Q. 1 عَرْبَنَ: see 2, near the end.

عَرْبٌ is syn. with إِعْرَابٌ in the sense of إِفْصَاحٌ [but app. as a subst. (not an inf. n.) meaning Clear, plain, or distinct, speech]. (TA.) b2: and syn. with عِرَابَةٌ, q. v. (TA.) b3: And syn. with عَرَبٌ as [inf. n. of عَرِبَ, and] meaning نَشَاطٌ [i. e. Briskness, liveliness, or sprightliness]. (O, K.) العُرْبُ: see العَرَبُ, first sentence.

عِرْبٌ Such as is dried up, of the [species of barley-grass called] بُهْمَى: (S, O, K:) or of any herb, or leguminous plant: n. un. with ة: or عِرْبُ البُهْمَى signifies the prickles of the بُهْمَى. (TA.) العَرَبُ, (S, A, Mgh, O, Msb, K, &c.,) as also ↓ العُرْبُ, (S, O, Msb, K,) A certain people, or nation; [the Arabs, or Arabians;] (S, O;) the contr. of العَجَمُ (A, Msb, K, TA) and العُجْمُ; (TA;) the inhabitants of the cities, or large towns, (S, A, O, K,) or of the Arabian cities and towns or villages: (Mgh:) [but now, on the contrary, generally applied to those who dwell in the desert:] or those who have alighted and made their abode in the cultivated regions, and have taken as their homes the Arabian cities and towns or villages, and others also that are related to them: (Az, Msb:) or [accord. to general usage] an appellation of common application [to the whole nation]: (T, K:) [and in the lexicons and lexicological works applied to the desert Arabs of pure speech:] it is of the fem. gender: (Msb, K:) and العَرَبُ has two pls., namely, العُرُبُ, with two dammehs, and الأَعْرُبُ [which is a pl. of pauc.]: (Msb:) the rel. n. [which serves as a sing.] is ↓ عَرَبِىٌّ: (S, O, K: [عَرَبٌ عَرَبِىٌّ in the CK is a mistake:]) accord. to Az, (TA,) this appellation is applied to a man of established Arab lineage, even if he be not chaste, or correct, in speech. (Msb, TA.) The dim. of العَرَبُ is ↓ العُرَيْبُ, (S, O,) without ة, (O, TA,) an extr. word [with respect to analogy, as the undiminished noun is fem.]: (TA:) a poet (Abu-l-Hindee, whose name was 'Abd-El-Mu-min, son of 'AbdEl-Kuddoos, O, TA) says, وَمَكْنُ الضِّبَابِ طَعَامُ العُرَيْبِ وَلَا تَشْتَهِيهِ نُفُوسُ العَجَمْ

[And the eggs of dabbs are food of the little Arabs; but the souls of the Foreigners do not desire them]: in which he uses the dim. form to imply respect, or honour, like as it is used in the saying أَنَا جُذَيْلُهَا المُحَكَّكُ وَعُذَيْقُهَا المُرَجَّبُ [expl. in art. جذل]. (S, O.) b2: ↓ العَرَبُ العَارِبَةُ (in which the latter word is used as a corroborative of the former as in لَيْلٌ لَائِلٌ, S, O) and ↓ العَرَبُ العَرْبَآءُ (S, A, O, Msb, K) and ↓ العَرَبُ العَرَبِيَّةُ (O) and ↓ العَرَبُ العَرِبَةُ (K) and ↓ العَرَبُ العَرِبَاتُ (CK [but this I do not find in any other copy of the K]) are appellations of The pure, or genuine Arabs: (S, A, O, K:) or those who spoke the language of Yaarub Ibn-Kahtán; which is the ancient language: (Msb:) and ↓ العَرَبُ المُسْتَعْرِبَةُ, (S, O, Msb, K,) as also ↓ العَرَبُ المُتَعَرِّبَةُ, (S, O, K,) is an appellation of The insititious [or naturalized Arabs]; (K;) those who are not pure, or genuine, Arabs: (S, O:) or those who spoke the language of Ismá'eel [or Ishmael] the son of Ibráheem [or Abraham], i. e., the dialects of El-Hijáz and the parts adjacent thereto: (Msb:) and the appellation of ↓ مُسْتَعْرِبَةٌ is thought by Az to apply [also] to people not of pure Arabian descent, who have introduced themselves among the Arabs, and speak their language, and imitate their manner or appearance. (TA.) [The former division is most reasonably considered as consisting of the extinct tribes ('Ád, Thamood, and others mentioned in what follows); or of these together with the unmixed descendants of Kahtán, whose claims to the appellation of genuine Arabs are held by many to be equally valid: and the latter division, as consisting of those whose origin is referred, through Ma'add and 'Adnán, to Ismá'eel (or Ishmael), whose wife was descended from Kahtán. What I find in the TA, on this subject, is as follows.] The former of these two divisions consisted of nine tribes, descendants of Irem [or Aram] the son of Sám [or Shem] the son of Nooh [or Noah]; namely, 'Ád, Thamood, Umeiyim, 'Abeel, Tasm, Jedees, 'Imleek [or Amalek], Jurhum, and Webári; and from them Ismá'eel [or Ishmael is said to have] learned the Arabic language: and the ↓ مُتَعَرِّبَة are [said to be] the descendants of Ismá'eel, the descendants of Ma'add the son of 'Adnán the son of Udd: so says Abu-l-Khattáb Ibn-Dihyeh, surnamed Dhun-Nesebeyn: or the former division consisted of seven tribes, namely, 'Ád, Thamood, 'Imleek, Tasm, Jedees, Umeiyim, and Jásim; the main portion of whom has become extinct, some remains of them, only, being scattered among the [existing] tribes: so says IDrd: and the appellation of ↓ العَرَبُ العَارِبَةُ is also given to the descendants of Yaarub the son of Kahtán [only]. (TA.) [It should be observed, however, that the appellation of ↓ المُتَعَرِّبَةُ is, by those who hold the extinct tribes above mentioned as the only genuine Arabs, applied to the unmixed descendants of Kahtán; and ↓ المُسْتَعْرِبَةُ, to those who are held to be the descendants of Ismá'eel: thus in the Mz, 1st نوع.

Also, it should be observed that the appellation of ↓ العَرَبُ العَارِبِةُ, in the conventional language of Arabic lexicology, is often applied to the Arabs of the classical ages, and the later Arabs of the desert who retained the pure language of their ancestors, indiscriminately: it is thus applied by writers quoted in the Mz (1st نوع) to all the descendants of Kahtán, and those of Ma'add the son of 'Adnán (through whom all the descendants of Ismá'eel trace their ancestry) who lived before the corruption, among them, of the Arabic language.] b3: ↓ الأَعْرَابُ is the appellation given to Those [Arabs] who dwell in the desert; (S, Mgh, O, Msb, K;) such as go about in search of herbage and water; and Az adds, whether of the Arabs or of their freedmen: he says that it is applied to those who alight and abide in the desert, and are neighbours of the dwellers in the desert, and journey, or migrate, with them, to seek after herbage and water: (Msb:) it is not a pl. of العَرَبُ, not being like الأَنْبَاطُ, which is pl. of النَّبَطُ; (S, O;) but is a [coll.] gen. n.: (S:) الأَعَارِيبُ occurs as its pl. (S, O, K) in chaste poetry: (S:) it has no sing. [properly so termed]: (K:) the rel. n. is ↓ أَعْرَابِىٌّ, (S, O,) which is applied to single person; (Msb;) as also بَدَوِىٌّ: (TA:) Az says, if one say to an أَعْرَابِىّ, يَا عَرَبِىُّ, he is pleased; and if one say to an عَرَبِىّ, يَا أَعْرَابِىُّ, he is angry. (TA.) b4: Authors differ as to the cause why the عَرَب were thus called: some say, because of the perspicuity of their speech, from إِعْرَابٌ: others, that they were so called from Yaarub the son of Kahtán, who is said to have been the first that spoke the Arabic language; his original language having been, as asserted by IDrd, [what the Arabs term] Syriac; though some say that Ismá'eel was the first that spoke the Arabic language; and some, that Yaarub was the first that spoke Arabic, and that Ismá'eel was the first that spoke the pure Arabic of El-Hijáz, in which the Kur-án was revealed: others say that the عَرَب were so called from العَرَبَةُ, the name of a tract near El-Medeeneh, or a name of Mekkeh and the adjacent region, where Ismá'eel settled, or the same as Tihámeh [as is said in the Mgh, in which this is pronounced to be the most correct derivation], or the general name of the peninsula of Arabia, which is also called العَرَبَاتُ [as is said in the Msb]: but some say that they were so called in like manner as were the فُرْس and the رُوم and the تُرْك and others, not after the name of a land or other than a land, but by the coining of the name, not a term expressive of a quality or a state or condition &c. (TA.) [If the country were called العَرَبَةُ, an inhabitant thereof might be called, agreeably with analogy, عَرَبِىٌّ; and then, the people collectively, العَرَبُ: but I think that the most probable derivation is from the old Hebrew word

עְרֶב, meaning “ a mixed people,”

which the Arabs assert themselves to have been, almost from the first; and in favour of this derivation it may be reasonably urged that the old Himyeritic language agrees more in its vocabulary with the Hebrew and Phœnician than it does with the classical and modern Arabic.]

A2: See also عَرَبَةٌ.

A3: And see عَرِبٌ.

A4: [It also app. signifies (assumed tropical:) Vagueness (considered as an unsoundness) in a word; from the same as inf. n. of عَرِبَ used in relation to the stomach &c.:] see 4, latter half.

عَرِبٌ [part. n. of عَرِبَ, q. v.: as such signifying] Having the stomach in a bad, or corrupt, state. (O, K.) And مَعِدَةٌ عَرِبَةٌ A stomach in a bad, or corrupt, state, (S, O, TA,) from being burdened. (TA.) b2: Also, and ↓ عَرَبٌ, (O, K,) the former of which is the more common, (TA,) and ↓ عُرْبُبٌ, (O, K,) Abundant water, (O, K,) such as is clear, or limpid. (K.) And نَهْرٌ عَرِبٌ (TA) and ↓ عَارِبٌ and ↓ عَارِبَةٌ (K) A river containing abundance of water. (K, TA.) And بِئْرٌ عَرِبَةٌ A well containing much water. (K.) b3: عَرِبَةٌ applied to a woman: see عَرُوبٌ, in four places. b4: العَرَبُ العَرِبَةُ and العَرِبَاتُ: see العَرَبُ, first quarter.

عَرْبَةٌ: see عِرَابَةٌ.

عَرَبَةٌ A river that flows with a vehement, or strong, current. (S, O, K.) A2: And i. q. نَفْسٌ [The soul, mind, or self]. (S, O, K.) [It is thought to occur in a pl. sense, without ة, as a coll. gen. n., in the following sense, quoted in the S immediately after the explanation above.] A poet says, (S,) namely, Ibn-Meiyádeh, (O,) لَمَّا أَتَيْتُكَ أَرْجُو فَضْلَ نَائِلِكُمْ

↓ نَفَحْتَنِى نَفَحَةً طَابَتْ لَهَا العَرَبُ [When I came to thee, hoping for the redundance of your bounty, thou gavest me a gift with which the souls were pleased]: (S, O:) thus related by some, and expl. as meaning طَابَتْ لَهَا النُّفُوسُ: but the [approved] relation is, طَارَتْ بِهَا العَرَبُ [(assumed tropical:) which the Arabs made to fly upon the wings of fame], i. e. حَدَّثَتِ العَرَبُ النَّاسَ بِهَا [meaning (assumed tropical:) of which the Arabs talked to the people]. (O.) A3: Also sing. of عَرَبَاتٌ (TA) which is the name of Certain stationary vessels that used to be in the Tigris. (K, TA.) b2: [As meaning A wheel-carriage of any kind (which is commonly called in Egypt عَرَبِيَّة) it is post-classical.]

العَرَبُ العَرْبَآءُ: see العَرَبُ, first quarter: and see عَرْبَانُ.

عُرْبُبٌ: see عَرِبٌ.

عَرَبِىٌّ; and العَرَبُ العَرَبِيَّةُ: see العَرَبُ, first quarter. b2: لَا تَنْقُشُوا فِى خَوَاتِيمِكُمْ عَرَبِيًّا, (Mgh, O, K, TA,) in a trad., or, as some relate it, ↓ العَرَبِيَّةَ, (TA,) means Engrave not on your signets مُحَمَّدٌ رَسُولُ اللّٰهِ; (Mgh, O, K, TA;) because this was engraved on the Prophet's own signet: (O, TA:) as though he had said, نَبِيًّا عَرَبِيًّا [an Arabian prophet]; meaning himself. (O, K, TA.) Omar said, ↓ لَا تَنْقُشُوا فِى خَوَاتِيمِكُمُ العَرَبِيَّةَ [Engrave not on your signets Arabic]: and Ibn-'Omar disapproved of engraving on a signet words from the Kur-án. (Mgh, * O, TA.) [عَرَبِىُّ الوَجْهِ often occurs in post-classical works as meaning Having an Arab face; i. e. long-faced; opposed to تُرْكِىُّ الوَجْهِ.] b3: See also عِرَابٌ, in two places.

A2: Also A white barley, the ears of which are bifurcate [so I render, agreeably with the TK, سُنْبُلُهُ حَرْفَانِ]: (K, TA:) it is wide, and its grain is large, larger than the grain of the barley of El-'Irak, and it is the best of barley. (TA.) العَرَبِيَّةُ The Arabic language; (S, TA;) the language of the Kur-án. (Msb.) Katádeh says that the tribe of Kureysh used to cull, or select, what was most excellent in the dialects of the Arabs, [in the doing of which they were aided by the confluence of pilgrims from all parts of the country,] so that their dialect became the most excellent of all, and the Kur-án was therefore revealed in that dialect. (TA.) See also عَرَبِىٌّ, in two places. b2: And see عُرُوبَةٌ.

عَرْبَانُ [written in the TA without any syll. signs, but it is app. thus, fem. عَرْبَآءُ (like حَيْرَآءُ fem. of حَيْرَانُ), whence, probably, the appellation ↓ العَرَبُ العَرْبَآءُ,] A man chaste, uncorrupt, or free from barbarousness, in speech: so in the Towsheeh. (TA.) [See also عَرِيبٌ.]

عُرْبَانٌ and عُرُبَّانٌ: see what next follows.

عَرَبُونٌ and عُرْبُونٌ and ↓ عُرْبَانٌ (Mgh, * O, Msb, K) and ↓ عُرُبَّانٌ, mentioned on the authority of Ibn-Es-Seed, as of the dial. of El-Hijáz, and عَرْبُونٌ, mentioned by AHei, but this last is a vulgar word, and is disallowed by Lb; (TA;) as also أَرَبُونٌ and أُرْبُونٌ and أُرْبَانٌ; (Mgh, * Msb, K;) [An earnest, or earnest-money;] a portion of the price, whereby a bargain is ratified; (K, TA;) a thing that is paid by the purchaser of a commodity, (Mgh, O, Msb,) or by the hirer of a thing, (Msb,) on the condition that if the sale (Mgh, O, Msb) or hire (Msb) have effect, it shall be reckoned as part of the price, and otherwise shall not be reclaimed; (Mgh, O, Msb;) called by the vulgar رَبُون: (O:) it is forbidden in a trad., (Mgh, O, TA,) and by most of the lawyers, but allowed by some: (TA:) عربون is said by As to be a foreign word arabicized, (Msb,) and so say many authors; though it is said by some of the expositors of the Fs to be from التَّعْرِيبُ signifying “ the making clear, plain,” &c.; اربون being also derived from أُرْبَةٌ signifying “ a knot: ” (TA:) and [it is said that] the ن in عربون and عربان may be augmentative or radical, because one says أَعْرَبَ فِى كَذَا and عَرْبَنَ. (O.) b2: [Hence,] أَلْقَى عَرَبُونَهُ (assumed tropical:) He ejected his excrement, or ordure. (O, K, TA.) عِرْبِيَآءُ: see عَرُوبَآءُ.

عَرَابٌ The fruit of the species of tree called خَزَم [q. v.], of the bark of which [tree] ropes are made: (O, K, TA:) [beads which are used in prayer are made thereof, (Freytag, from the Deewán of the Hudhalees,) i. e., of the berries thus called, and] it [the fruit] is eaten by the apes, or monkeys, and sometimes, in a case of hunger, by men: n. un. with ة. (O, TA.) خَيْلٌ عِرَابٌ Horses of pure Arabian race; (Mgh, K;) opposed to بَرَاذِينُ; (S, O, Msb;) also termed ↓ أَعْرُبٌ and ↓ مُعْرِبَةٌ, (K,) which last [erroneously written in the CK مَعْرِبَةٌ] is fem. of مُعْرِبٌ, signifying a horse having no strain of admixture of other than Arabian blood: (Ks, S, O:) one of such horses is [also] termed ↓ عَرَبِىٌّ: (Mgh, Msb:) by the pl. عِرَابٌ, they distinguish beasts from human beings. (Mgh.) b2: And إِبِلٌ عِرَابٌ (S, O, Msb, K) and ↓ أَعْرُبٌ (TA) Camels of pure Arabian race: (K;) opposed to بَخَاتِىٌّ. (S, O, Msb.) b3: And بَقَرٌ عِرَابٌ A goodly sort of oxen, of generous race, with short and fine hair, smooth, or sleek, (Msb,) having even backs, and thick hoofs and hides: one of which is termed ↓ عَرَبِىٌّ. (TA voce دَرَبَانِيَّةٌ.) عَرُوبٌ A woman who manifests love to her husband; (IAar, S, O, K, TA;) and is obedient to him; (IAar, TA;) as also ↓ عَرُوبَةٌ: (TA:) and (so in the O and TA, but in the CK “ or ”) a woman disobedient to her husband; (IAar, O, K, TA;) unfaithful to him by unchastity; corrupt in her mind: (IAar, O, TA:) as though having two contr. meanings; [the latter meaning] from عَرْب [a mistranscription for عَرَب] signifying

“ corruptness ” of the stomach: (O:) or who loves him passionately, or excessively: or who manifests love to him, evincing passionate, or excessive, desire: [lit., evincing that; meaning what is expressed by the words immediately preceding it; for otherwise this last explanation would be the same as the first; and as I have rendered it, it is nearly the same as an explanation in the Expos. of the Jel (lvi. 36), manifesting love to her husband, by reason of passionate, or excessive, desire:] (K:) and (so in the TA, but in the CK “ or ”) a woman who is a great laugher: and ↓ عَرُوبَةٌ and ↓ عَرِبَةٌ signify the same: (K:) the pl. of the first is عُرُبٌ (S, O, K) and عُرْبٌ; (TA;) and the pl. of ↓ عَرِبَةٌ is عَرِبَاتٌ: (K:) IAth says that ↓ عَرِبَةٌ signifies a woman who is eager for play, or sport: and عُرُبٌ, he adds, is pl. of ↓ عَرِيبٌ, which signifies a woman of goodly person, who manifests love to her husband: and it is also said that عُرُبٌ signifies women who use amorous gesture or behaviour, and coquettish boldness, with feigned coyness or opposition: or who make a show of, or act with, lasciviousness: or passionately loving: and ↓ عَرِبَةٌ and عَرُوبٌ, accord. to Lh, signify a woman passionately loving, and lascivious. (TA.) عَرِيبٌ i. q. ↓ مُعْرِبٌ, which means, accord. to Az, A man chaste, uncorrupt, or free from barbarousness, in speech. (TA.) b2: [Hence,] مَا بِالدَّارِ عَرِيبٌ (S, O, K) and ↓ مُعْرِبٌ (K) (assumed tropical:) There is not in the house any one: (S, O, K:) used [in this sense] as applying to either sex, but only in a negative phrase. (TA.) b3: See also عَرُوبٌ, latter half.

العُرَيْبُ: see العَرَبُ (of which it is the dim.), second sentence.

عَرَابَةٌ: see عِرَابَةٌ. b2: Also Coïtus. (TA.) A2: And A bag with which the udder of a sheep, or goat, is covered: pl. عَرَابَاتٌ. (IAar, O, K.) عِرَابَةٌ (S, O, K) and ↓ عَرَابَةٌ (O, TA) and ↓ عَرْبَةٌ (O) or ↓ عَرْبٌ (TA) Foul, or obscene, speech or talk; (S, O, K, TA;) like إِعْرَابٌ and تَعْرِيبٌ. (K.) عَرُوبَةٌ: see عَرُوبٌ, in two places.

A2: عَرُوبَةُ (O, K) and العَرُوبَةُ (K) and (O) يَوْمُ العَرُوبَةِ (S, O) Friday; (S, O, K;) and ancient name of that day (S, O, TA) in the Time of Ignorance: (TA:) accord. to some, it is most chastely without the article; (TA;) thus it occurs in old poetry of the Time of Ignorance; (O;) and it is thought to be not Arabic; (TA;) and said to be arabicized from the Nabathæan أَرُبَا: (Har p. 340, q. v.:) accord. to others, the article is inseparable from it; and its meaning, accord. to Ibn-En-Nahhás is the manifest and magnified, from أَعْرَبَ “ he made clear, plain,” &c.; or accord. to an authority cited in the R, its meaning is mercy. (TA.) [See art. ابجد.]

عُرُوبَةٌ (S, K) and ↓ عُرُوبِيَّةٌ (K) The quality of being Arabian: (S, K, TA:) each [said to be] an inf. n. having no verb. (TA. [But see عَرُبَ at the commencement of this art. and under أَعْرَبَ.]) And ↓ عَرَبِيَّةٌ is used [in the same sense] as denoting the quality of a horse such as is termed عَرَبِىٌّ. (TA.) عَرُوبَآءُ a name of The seventh heaven: (IAth, K, TA:) or, accord. to Sub, it is ↓ عِرْبِيَآءُ, corresponding to جِرْبِيَآءُ, which is a name of “ the seventh earth; ” (TA in this art.;) or these two words are with the article ال. (TA in art. جرب.) عُرُوبِيَّةٌ: see عُرُوبَةٌ.

عَرَّابٌ One who makes عَرَابَات (pl. of عَرَابَةٌ) i. e. bags to cover the udders of sheep or goats. (IAar, O, K.) عَرَبْرَبٌ i. q. سُمَّاقٌ [i. e. Sumach]. (O, TA.) قِدْرٌ عَرَبْرَبِيَّةٌ i. q. سُمَّاقِيَّةٌ [app. meaning A cooking-pot in which food prepared with sumach is cooked]. (O.) عَارِبٌ and عَارِبَةٌ: see عَرِبٌ. b2: العَرَبُ العَارِبَةُ: see العَرَبُ, in two places.

أَعْرَبُ More, or most, distinct or plain [&c.]. (TA.) الأَعْرُبُ is a pl. of العَرَبُ [q. v.]. (Msb.) b2: See also عِرَابٌ, in two places.

الأَعْرَابُ: see العَرَبُ, latter half.

أَعْرَابِىٌّ: see العَرَبُ, latter half.

مُعْرِبٌ: see عَرِيبٌ, in two places: b2: and see عِرَابٌ. b3: Also One who has horses of pure Arabian race: (S, O:) one who has with him a horse of such race: and one who possesses, or acquires, or seeks to acquire, horses, or camels, of such race. (TA.) اسْمٌ مُعَرَّبٌ [An arabicized noun;] a noun received by the Arabs from foreigners, indeterminate, [i. e. significant of a meaning, (as is said in the Mz, 19th نوع,)], such as إِبْرِيسَم [meaning “ silk ”], and, if possible, accorded to some one of the forms of Arabic words; otherwise, spoken by them as they received it; and sometimes they derived from it: but if they received it as a proper name, it is not termed مُعَرَّبٌ, but أَعْجَمِىٌّ, like إِبْرَاهِيمُ and إِسْحَاقُ. (Msb.) [مُعَرَّبٌ alone is also used in this sense, as a subst: and as such its pl. is مُعَرَّبَاتٌ: thus in the Mz, ubi suprà; and often in lexicons &c.]

العَرَبُ المُتَعَرِّبَةُ and see العَرَبُ, each in three places.

العَرَبُ المُسْتَعْرِبَةُ: see العَرَبُ, each in three places.

رفع: رَفَعَ: عظّم، مجّد، فخمّ (بوشر).
رفع فلاناً: احترمه وكرمه وأعلى قدره (معجم بدرون)، وفي رياض النفوس (ص84 ق): وكان يفعل معي جميلاً ويرفعني بما يقدر عليه (فالرَّن ص38) وهذا التعبير يعني في الأصل: أجلسه في مكان التشريف، كما أشرت إلى ذلك في معجم بدرون، وهو بمعنى رفع محلّه أو رفع مجلسه.
ويقال أيضاً: رفع بفلان، ففي رياض النفوس (ص101 ق): فخرج أبو القاسم إلى الأندلس فوصل الحَكَمَ فرفع به وأدناه., رفع: قام، نهض قائماً؟ ففي أخبار (ص81): فرفع أبو عثمان فضرب بالكتاب وَجْهَ خَلِدٍ.
رفع: أقلع من المرسى (هوست ص187، أماري ص 163، ص 164).
رفع: نقل، حمل. ففي رحلة ابن بطوطة (مخطوطة ص69 و): جمال لرفع الزاد.
رفع: حمل الميت إلى قبره ودفنه، وهي بمعنى الكلمة اللاتينية efferre ( كوزج طرائف ص44).
رفع: حفظ، ادخر (لين تاج العروس) وانظر الأمثلة التي ذكرها في الجريدة الآسيوية (1869، 2: 165، معجم بدرون، معجم الإدريسي، معجم مسلم، كليلة ودمنة ص240) وهي في معجم فوك بمعنى reponere.
وفي رياض النفوس (ص96 ق): لما توفي رُفع جميعها إلى سلطان الوقت فأخذها ورفعها في القصر ومنع الناس منها (والضمير في جميعها يعود إلى الكتب التي نسخها هذا الرجل، ورفع الثانية تدل على هذا المعنى).
رفع: وضع، ودع الشيء في مكان ما، ففي رياض النفوس (ص86 ق): وقد اشتريت ملابس بسيطة وجعلتها عند صبّاغ، وجئت بعد ذلك بملابس فاخرة نزعتها في دكان هذا الرجل، ولبست الثياب الآخر المرفوعة عنده.
رفع الحديث، انظر لين (1122) وانظر المقري (1: 220): حدثني مالك في خبر رفعه. وكذلك فيما يتصل باختلاف لفظ الحديث، كما في المثال الذي نقلته في معجم بدرون: صَفَّ لنا النبيُّ إصبعيه ورفع زُهَيرْ الوسطى والسبابة. أما فيما يتصل بعبارة الحديث الذي أشرت إليه فتبدو لي غريبة مشكوكاً فيها.
رفع: سار، انصرف. انظر بعد ذلك ما يأتي في رفع رأسه.
دَعُوَتهُ مرفوعة: داموا على الاعتراف به خليفة، ففي عباد (1: 150) في كلامه عن هشام الثاني المنتحل: ودعوته على ذلك كُلّه مرفوعة عند من ائتسى بالمعتضد من أمراء شرق الأندلس.
رفع ورفع إليه: قدم إليه شيئاً أو شخصاً (انظر لين 1122)، وفي كتاب عبد الواحد (ص212): وقد خصني أهل بلدي لأتكلم أمام السلطان ((فرُفِعْت إليه))، أي قدمت إليه. وفي (ص101) منه: رفع إليه أشعاراً قديمة. ويقال أيضاً: رفع له بدل رفع إليه. ففي كتاب ابن ليون (ص4 ق): رفع الطِغْنَرِيُّ هذه الفلاحة لأمير بلدة غرناطة إلى الطاهر تميم وذلك على يدي قاضي غرناطة إذ ذاك أبي محمد الخ. ومن هذا صار المعنى: قدم وأهدى له كتاباً. ونجد فيما يلي العبارة التي تقدم نقلها: وذَكَرَهما أوَّل، وهذا يشير فيما يظهر إلى إهداء الكتاب. ورفع كتاباً إلى فلان يدل على نفس هذا المعنى لدى بسّام (1: 201ق).
رفع إلى فلان: أدى الزكاة إليه، يقال: رفع الزكاة إلى الوالي (معجم البلاذري).
رفع على فلان: شكاه إلى الأمير أو إلى القاضي، ويقال رفع عليه إلى (معجم البيان، معجم البلاذري).
رفع على فلان شيئاً: أذاع عنه ما كان يجب أن يبقى سراً (أخبار ص67).
رفع عن: أزال الحصار وأقلع عنه (انظر بعد ذلك في مادة رفع المحلَّة).
رفع فلاناً عن: عزله ونزعه من منصبه، ففي رتجرز (ص165): رفعه عن سردارنية المخيم أي عزله من رئاسة المخيم. وفي معجم بوشر: رفعه من المنصب بهذا المعنى.
رفع الشيء عنه: أعفاه عن عمله، ففي رياض النفوس (ص95 ق): اقترب منه سائل فأعطاه جبته وبقي عرياناً في خلق مئزر صوف فقلت له هذا مرفوع عنك أنت في فاقة وليس لك من الدنيا شيءٌ. وفي أماري ديب (ص4): كل تاجر مرفوع عنه الواجبُ واللازمُ في أمرها.
ومثله عند البكري (ص170): رفع الضَرْبَ عن ذلك الرجل، أي أعفاه من ضرب السياط التي أمر بها، رفع في فلان عند الأمير أو عند القاضي اتهموه وشكوه إليهما. ففي طرائف فريتاج (ص60): رَجُل رُفِع فيه عند المنصور وقالوا أن عنده ودائع وأموالاً وسلاحاً لبني أمية.
رفع الأمر للسلطان = رفع الأمر إلى السلطان (لين 1122، فوك).
رفع إلى السلطان الأمْرَ أو في الأمر: قدم إليه قصة (عرض حال) (معجم البلاذري)، وفي كتاب ابن عبد الملك (ص156 ق): منعه (المنصور) من تلك الصلة التي كان يترقبها ويتطلّع إليها فرفع إليه فيها فلم يُعْطِه إياها.
ويقال أيضاً: رفع إلى السلطان فقط (معجم الطرائف، المقري 1: 259)، ففي كتاب محمد بن الحارث (ص246): رفعوا إلى الأمير يسألونه قاضياً بكتاب. وفيه (ص281): فوالله لَئِنْ رفعتَ إلى الأمير تستعفيه. وفي حيان (ص 51ق): فرفع رَجُلٌ من أهل استجة -إلى الأمير- يسأله بناء حصن بقرية شنت طرش.
رفع باسمه (مبلغاً من المال): أعلن أنه دفع إليه هذا المبلغ من المال. ففي لطائف الثعالبي (ص12): فلما ورد زياد على معاوية ليرفع حسابه رفع باسم عَمْرٍ ومائتي ألف درهم.
رفع بذكره: مدحه (المقري 1: 566).
رفع المجلس: ففي المجلس (بوشر).
رفع مجالس الحكمة (عند الدروز): ألغى محاضرات الحكمة، منع اجتماع مجالس الحكمة ومداولاتها (دي ساسي طرائف 2: 75).
رفع من الجملة: أخذ وقبض جزء من مجموع المال أولاً (بوشر).
رفع المحلَّة: أزال الحصار (ألكالا) وفيه هو رافع المحلة، والمصدر: رُفُوع المحلة. والفعل وحده مصحوباً بعن (أي رفع عن) يدل على هذا المعنى (معجم البيان، أماري ديب 3: 1).
رفع رأسه: سار على الدرب، انصرف (أخبار ص55). ورفع وحدها تدل على هذا المعنى (رحلة ابن جبير ص246) ويليها من فيقال: رفع من المكان الذي فارقه (رحلة ابن جبير ص246، المقري 2: 811).
رفع به رَأْساً: اعتبره والتفت إليه (لين) ففي أماري (ص163) مثلاً فلم يرفع عَطَاء بكتاب موسى رأساً. ويعني أيضاً: التفت إلى طلبه وأجابه إليه. ففي فالتون (ص38): إلى كم يرفعني الوزير ولا يرفع لي رأساً. وقد ترجمها الناشر إلى اللاتينية وهو مصيب في ذلك: إلى كم يشرفني الوزير ويقدمني ولا يلتفت إلى طلبي ولا يستجيب له.
رفع السَيْف: كفّ عن القتل. ورفع السيف عن فلان: عفا عنه فلم يقتله (معجم بدرون).
رفع السلاح: كف عن القتال، صالح، سالم.
رَفْع السلاح: هدنة (بوشر).
رفع المانِع: فضّ المشكلة (بوشر).
رفع إلى نسبه: سلسل نسبه إلى، ففي الحلل (ص4 ق): يرفعون أنسابهم إلى حْمِيَر. ويقال أيضاً: رفع نسبه إلى النَّبِيّ (عبد الواحد ص134).
رفع وَجْهَه حراً: أعتق عبده وأعلن أنه حر.
ففي كتاب العقود (ص2): اعتق عَبْدَه ورفع وجهه حراً لوجه الله الكريم.
رَفْعُ يَدٍ: إجازة في التصرف بالمال المحجوز (بوشر).
رفع يده: سحب يده، منعه من التصرف (بوشر).
رفع يده من دعوة: انسحب من الأمر، وتبرأ منه، وتخلص من تبعته وملامته (بوشر).
رفع يده عن الشيء: انتزعه من يده. ففي ابن الأثير شرح قصيدة ابن عبدون مخطوطة دي جاينجوس (ص138 و): استبد الملك العزيز بملك حلب فرفع يَدَ الأتابك عن الحديث في المملكة.
رُفِع له الشيءُ: أبصره من بعد، تراءى له (لين، تاج العروس) وانظر أمثلة في معجم البلاذري، وعند دي يونج. ويعني أيضاً رآه بعين البصيرة رآه بالاستبصار، رآه حدساً (المقدمة 1: 200) ونفس العبارة موجودة في مخطوطتنا رقم 1350، وأرى أن دي سلان قد أخطأ حين فضل عليها وقع.
رَفُع: نحل، هَزُل، ضمْر (بوشر).
رَفَّع (بالتشديد): مدح (ملر ص12).
رفّع: دقّق، رقّق (بوشر).
ترفَّع، ترفَّع عن الثمن: لا يثمّن، لا يقوّم (معيار ص11).
ترفع برجله عن الأرض: مشى هوناً، مشى برفق وهوادة، مشى بحذر (هو جفلايت ص51) حيث الصواب: تَرَفَّع برجلك كما في مخطوطة ج، جا).
ارتفع، ارتفع الزرع: بدأ ينمو (البكري ص151).
ارتفع: علا، صار أعلى من (تاريخ البربر 2: 379).
ارتفع: صار في علوّ النجوم (المقدمة 1: 204)، هذا إذا فضلنا واخترنا التصحيحات التي اقترحها دي سلان على نص هذه العبارة.
ارتفع: ذكرت في معجم فوك في مادة reponere ( أنظره في مادة رفع).
ارتفع إلى: صعد إلى، يقال مثلاً: ارتفع إلى جبل (الإدريسي ص90).
وارتفع إلى: معناه أيضاً توجه إلى، ففي كتاب محمد بن الحارث (ص294): فخُذْ بعنانه وتأمُرْه عَنّى أن يرتفع إليّ، وفيه: فارتفعْ إليه إن شئْتَ طوعاً وإن شئت كرهاً.
ارتفع: تقدم إلى المحل الأول في المجلس (المقدمة 3: 395). وفي رياض النفوس (ص58 و): وحين سُلْم عليه قال الحلاق للرجل الثري: ارتفعْ يا سيدي. وفيه (ص73 ق): حين جلس في المكان الذي توضع فيه النعال قال له صاحب المنزل: لِمَ لَمْ ترتفع فقال إنما عبد مولى والعبد لا يتخطّى رقاب مواليه.
ارتفع له الشيءُ: تراءى له، رآه من بعيد، أنظر آخر مادة رفع (معجم البلاذري). استرفع: رفع الصحون والقناني والكؤوس من فوق الخوان (عبد الواحد ص218).
استرفع قصص المتظلمين: طلب أن ترفع إليه أي تقدم قصص المتظلمين (مملوك 1، 1: 236).
استرفع: شمخ بأنفه، تكبر، أعجب بنفسه. ففي المعجم اللاتيني - العربي: iactans مسترفع متعجب.
رَفْع: تل، ربوة (الكامل للمبرد ص607).
رَفّع وجمعه أرفاع: حصَد، حَصاد. ففي كتاب محمد بن الحارث (ص276): ثم سألني عن رفعه في ذلك العام فقلت رَفَع القاضي سبعة إمداد من شعير الخ. وفي (ص277) منه: خذ ما بقي من رفعي في ضيعتي (أبو الوليد ص 552، ص637، ابن العوام 1: 42، 1: 559، 1: 628).
رَفْع: قصة (عرضحال)، التماس، وفي معجم فوك: طلب مكتوب ( epistola) ( ابن بطوطة 3: 239، 411).
رفْع: حط، خفض، اختزال الكسور، فمثلاً مرفوع 4/ 15 هو 4/ 3 3 (محيط المحيط).
رُفْع ويجمع على رُفُعات: قصة (عرضحال)، التماس، طلب مكتوب epistola ( فوك).
رَفْعَة: ليست مرادفة رِفْعة كما يقول فريتاج وإنما هي تصحيف رِفْعة (فليشر في تعليقاته على المقري 2: 504، بريشت ص78).
رِفْعَة: شرف، علو القدر والمنزلة، شرف النفس، علو الهمة (بوشر).
رفاع: عيد المرفع، عيد المساخر، كرنفال، ملاهي الكرنفال (بوشر، همبرت ص153).
أيام الرفاع: أيام الزفر، أيام يسمح فيها بتناول اللحوم وهي الأيام الأخيرة من عيد الكرنفال (بوشر).
ثلاث الرفاع: ثلاثاء المرفع عند الغربيين (همبرت ص153).
رفاع: هذه الكلمة وردت في حيان - بسام (3: 142ق) ففيه: فغسلوه في قصرية سَمَّاك بسوق الحوت ونصبوه تحت العلية التي أُعِدَّت لرفاعه (في مخطوطة، لرفاعها) فصار عبرة للمتأملين، وهي غامضة لدي. رُفُوع: قصة (عرضحال)، التماس (ألكالا). وفي كتاب ابن صاحب الصلاة (ص47 و): ووزر إدريس - لرفع الرفوعات.
رفيع: جمعه رِفَاع في معجم بوشر، ورُفاع في معجم ألكالا.
رفيع: ثمين، نفيس (فوك).
رفيع: بديع، لطيف (بوشر).
عقل رفيع: ذهن رهيف، عقل مرهف (بوشر).
رفيع: ملمع، ملمح، موحى (بوشر).
رفيع: أريب، داهية، ماكر (بوشر)، وداهية، ماكر (همبرت ص245).
رفيع: دقيق، يقال: خيط رفيع أي دقيق (محيط المحيط).
رفيع: حاد، ثاقب، يقال: صوت رفيع أي جهير، ويقال أيضا: صوته رفيع أي ثاقب وواضح حاد (بوشر).
رفاعة: رقة، لطافة، نعومة (بوشر)، وإرب، دهاء، مكر (همبرت ص245).
رَفِيعة: ما يحتفظ ويخبأ ويدخر (معجم مسلم).
رِفَاعِيّة: رقاة، سحرة، مشعوذون (والاسم مأخوذ من اسم الشيخ أحمد الرفاعي) (عواده ص702، زيشر 20: 491) وهم أكلة الثعابين والجمر المتقد.
رَفَّاع: هو الذي يسلسل الأحاديث المجهول تسلسلها إلى النبي (صلى الله عليه وسلم) هذا إذا كان دي سلان قد أصاب في شرح عبارة المقدمة (2: 145).
رفّاع: ذكرت في معجم فوك في مادة elevare.
مَرْفَع وجمعها مَرافِع: صحفة، صحن قصعة، انظر طرائف الثعالبي (ص74)، وقد غير الناشر الكلمة التي جاءت في المخطوطة وهو مخطئ (وانظر رحلة ابن بطوطة 3: 378).
مَرْفَع: خزانة أدوات الطعام (المعجم اللاتيني - العربي، فوك، ألكالا)، ومرفع: لوح منقور (محيط المحيط، دلابورت ص163، مارتن ص120)، ولوح ورف توضع عليه بعض الأشياء (بوشر بربرية)، ولوح من الخشب (هلو).
ولعل هذه الكلمة تدل على أحد هذين المعنيين اللذين تقدما في هذا البيت الذي نجده عند ابن الأبار (ص71) وهو:
أَخٌ كان إن لم يمرع الناس أصبحَتْ ... مواهبه للناس وهي مرافع
ولعل الشاعر أراد أن يقول: أخ كان إذا لم يخصِب الناس كانت عطاياه قصاعاً ملأا بالطعام، أو لعل خزانات أدوات طعامه ملأى، وفي هذه الحالة يكون كلامه غير منطقي.
مرفع في معجم ألكالا: ( tablado como ventana) فهل يصح ترجمتها بشباك؟
مرفع اللحم: كرنفال (همبرت ص153)، وكذلك مرفع وحدها (همبرت ص153، بوشر)، وفي محيط المحيط المرافع.
مَرْفُوع: يظهر أن معناها رفيع بمعنى رقيق، ففي ألف ليلة (برسل 4: 360): زجاجات مرفوعة.
رُقَاق مرفوع: يظهر أن معناه خانق وزنقة مسدود من طرفيه، أو لعله زنقة أو خانق غير نافذ تقوم عليه عدة بيوت وسكان هذه البيوت يشتركون في تملكه، ولا يحق لأحد منهم أن يغير في واجهة بيته دون موافقة الآخرين. انظر العبارات المنقولة في معجم الماوردي.
ظاء مرفوعة: حرف الظاء، ضد ض الذي يسمى ضاد مسقوطة (معجم البيان).
مرفوع: أنظره في مادة رَفْع.
مرفاعي: هو عند عامة الأندلس نبات اسمه العلمي: Xanthium strumarium ( ابن البيطار 2: 382) وهو يقول: ويسمونه بالمرفاعي لأنه يلتصق بثياب لامسه.
ارتفاع: هو في معجم ألكالا encarnadura وهو خطأ من خطأ الطباعة وصاب الكلمة: encaramadura ولهذا المصدر معناه العادي.
ارتفاع، ويجمع على ارتفاعات: موهبة، أهلية، قابلية عالية. ففي الفخري (ص365): فأبان في مُدَّة ولايته عليها عن قوَّة وجلادة وارتفاعات نامية وحلوم دارَّة.
عيد الارتفاع: عيد الصعود (السُلاق) من أعياد النصارى (بوشر).
ارتِفَاعِيّ: صعودي، تصاعدي (بوشر).
مُرْتَفِع: جيد، جميل، أنيق، فائق (المقري 1: 229)، بغلة مرتفعة (الجريدة الآسيوية 1849، 1: 194) يظهر أن معناها بغلة عالية الإكاف، كما يقال: حمار عال (انظر عالٍ).
مُرْتَفِع: مزدهٍ، معجب بنفسه (بوشر).

رفع

1 رَفَعَهُ, (S, Msb, K,) aor. ـَ (K, TA,) inf. n. رَفْعٌ, (S, Mgh, Msb,) He raised it: [this is generally the best rendering, as it serves to indicate several particular significations which will be found explained in what follows:] he elevated it; upraised it; uplifted it: he took it up: contr. of خَفَضَهُ: (Msb:) or of وَضَعَهُ: (S, Mgh, K:) as also ↓ رفّعهُ, (K,) inf. n. تَرْفِيعٌ; (TA;) and ↓ ارتفعهُ; (K;) for accord. to the “ Nawádir,” you say, ارتفعهُ بِيَدِهِ and رَفَعَهُ [he raised it, lifted it, heaved it, or took it up, with his hand]; but Az says that ارتفع is intrans., and that he has heard no authority for its being trans., in the sense of رَفَعَ, except that which he had read in the “ Nawádir el-Aaráb:” (TA:) رَفْعٌ is sometimes applied to corporeal things, meaning the raising, or elevating, a thing from the resting-place thereof: sometimes to a building, meaning the rearing it, uprearing it, or making it high or lofty: (Er-Rághib:) or in relation to corporeal things, it is used properly to denote motion, and removal: (Msb:) it signifies the putting away or removing or turning back a thing after the coming or arriving thereof; like as دَفْعٌ signifies the putting away or removing or turning back a thing before the coming or arriving [thereof]: (Kull p. 185:) but in relation to ideal things, it is [tropically used, as it is also in many other cases, and] accorded in meaning to what the case requires. (Msb.) [In its principal senses, proper and tropical, رَفْعٌ agrees with the Latin Tollere..] It is said in the Kur [ii. 60 and 87], رَفَعْنَا فَوْقَكُمُ الطُّورَ We raised above you from its resting-place the mountain: and in the same [xii. 2], اَللّٰهُ الَّذِى رَفَعَ السَّمٰوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا [God is He who raised the heavens without pillars that ye see; or, as ye see them]: and in the same [ii. 121], وَإِذْ يَرْفَعُ إِبْرٰهِيمُ القَوَاعِدَ مِنَ البَيْتِ [And when Abraham] was rearing or uprearing or making high or lofty [the foundations of the House of God, at Mekkeh]. (Er-Rághib.) And you say, اِرْفَعْ هٰذَا Take thou this: (Mgh:) or take it and carry it [away; or take it up and remove it]. (TA.) And رَفَعَ الزَّرعَ, (Lh, K,) or رَفَعَهُ إِلَى البَيْدَرِ, (Msb,) aor. ـَ (Lh,) inf. n. رَفْعٌ (Lh, S) and رِفَاعَةٌ and رِفَاعٌ [perhaps a mistranscription for رَفَاعُ, which see below], (Lh, TA,) He removed, or transported, the seed-produce from the place in which he had reaped it, (Lh,) or carried it after the reaping, (S, K,) to the place in which the grain was to be trodden out. (Lh, S, K.) [This last signification is said in the TA to be tropical; but according to a passage of the Msb quoted in the first sentence of this art., it is proper. In most of the phrases here following, the verb is undoubtedly used tropically.] b2: رَفَعُوا إِلَىَّ عُيُونَهُمْ (tropical:) [They raised towards me their eyes]. (TA.) b3: دَخَلْتُ عَلَى فُلَانٍ فَلَمْ يَرْفَعْ بِى

رَأْسًا (Mgh, TA *) (tropical:) I went in to such a one, and he did not look towards me, nor pay any regard, or attention, to me. (Mgh.) [بِى is not here a mistake for لِى, for the phrase is often found thus written.] b4: رُفِعَ لِىَ الشَّىْءُ (assumed tropical:) [The thing was, as it were, raised into view, i. e. it rose into view, to me;] I saw the thing from afar. (TA.) b5: رَفَعَ السَّرَابُ الشَّخْصَ, aor. ـَ inf. n. رَفْعٌ, (tropical:) The mirage raised, or elevated [to the eye, (see an ex. near the end of the first paragraph of art. زول)] the figure of a man or some other thing seen from a distance; [or it may be allowable to render it, made it to appear tall, and as though quivering, vibrating, or playing up and down;] syn. زَهَاهُ [of which, when it relates to the mirage, the meaning is best expressed by the latter of the two explanations here given]. (TA.) b6: وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ, in the Kur [xliii. 31], means (assumed tropical:) And we have exalted some of them above others in degrees of rank, or station: and نَرْفَعُ دَرَجَاتٍ

مَنْ نَشَآءُ, in the same, [vi. 83, and xii. 76,] (assumed tropical:) We exalt in degrees of rank, or station, whom We please: (Er-Rághib:) and وَاللّٰهُ يَرْفَعُ مَنْ يَشَآءُ وَيَخْفِضُ (assumed tropical:) And God exalteth whom He pleaseth, and abaseth: (S and TA:) and [in like manner,] رَفْعُ الذِّكْرِ means the exalting of one's fame; as in the Kur xciv. 4. (Er-Rághib.) But the words, وَإِلَى السَّمَآءِ كَيْفَ رُفِعَتْ, in the Kur [lxxxviii. 18], indicate two meanings; And to the heaven, how it is elevated in respect of its place; and (assumed tropical:) how it is exalted in respect of excellence, and exaltation of rank. (Er-Rághib.) [In like manner also,] فِى بُيُوتٍ أَذِنَ اللّٰهُ أَنْ تُرْفَعَ, in the Kur [xxiv. 36], means In houses which God hath permitted to be built; (Bd, TA;) accord. to some: (TA:) or, (assumed tropical:) to be honoured; (Zj, Bd;) so says El-Hasan; (Zj;) or, (assumed tropical:) to be exalted in estimation. (Er-Rághib.) It is said in a trad., إِنَّ اللّٰهَ يَرْفَعُ العَدْلَ وَيَخْفِضُهُ (assumed tropical:) Verily God exalteth the just, and maketh him to have the ascendency over the unjust, and at one time abaseth him, so that He maketh the unjust to overcome him, in order to try his creatures, in the present world. (Az, TA.) [See also art. خفض.] And you say, رَفَعَهُ عَلَى صَاحِبِهِ فِى المَجْلِسِ (assumed tropical:) He advanced him above his companion [in the sitting-place, or sitting-room, or assembly]. (TA.) And رَفَعْتُكَ عَنْ كَذَا (assumed tropical:) [I exalted thee, or held thee, above such a thing]: (M voce رَبَأَ:) and إِنِّى لَأَرْفَعْكَ عَنْ هٰذَا الأَمْرِ (assumed tropical:) [Verily I exalt thee, or hold thee, above this thing]. (S voce رَبَأَ, q. v.) b7: رَفَعَ اللّٰهُ عَمَلَهُ (assumed tropical:) [God honoured his work by acceptance; or] God accepted his work. (Msb.) It is said in the Kur [xxxv. 11], وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ (assumed tropical:) And righteous work He will accept: (Jel:) or the meaning is يَرْفَعُ العَمَلُ الصَّالِحُ الكَلِمَ الطَّيَّبَ (assumed tropical:) [righteous work will cause praise, or the like, (mentioned immediately before the above-cited words of the Kur,) to ascend, and obtain acceptance]: (Mujáhid, TA:) Katádeh says, [that the meaning is,] speech will not be accepted without work. (TA.) b8: رَفْعٌ Also signifies (assumed tropical:) The bringing a thing near; or presenting, or offering, it; syn. تَقْرِيبٌ. (S.) And hence, رَفَعْتُهُ إِلَى السُّلْطَانِ, (S, Mgh, K,) and إِلَى الحَكَمِ, (TA,) inf. n. رَفْعٌ (S, * TA) and رُفْعَانٌ (S, K) and رِفْعَانٌ, (TA,) (tropical:) I presented him to, or brought him before, or brought him forward to, the Sultán, (S, * Mgh, * K, * TA,) and the judge, to arraign him and contest with him: (TA:) and إِلَى الحَاكِمِ ↓ رَافَعَهُ, (S K,) inf. n. مُرَافَعَةٌ, (TA,) [in like manner] signifies (tropical:) he preferred a complaint against him to the governor, or judge: (K:) or (tropical:) he presented him to, or brought him before, or brought him forward to, the governor, or judge, to arraign him and contest with him, and preferred a complaint against him: (TA:) [or it denotes the doing so mutually; for, accord. to Mtr,] خَصْمَهُ إِلَى السُّلْطَانِ ↓ رَافَعَ signifies (tropical:) he brought his adversary before the Sultán (قَرَّبَهُ

إِلَيْهِ), the latter doing the same with him. (Mgh.) [See also 2.] b9: رَفَعَ القُرْآنَ عَلَى السُّلْطَانِ (tropical:) [He adduced, or brought forward, the Kur-án against the Sultán;] he interpreted the Kur-án against the Sultán, and judged thereby that he should rebel against him. (TA.) b10: رَفْعْتُ الرَّجُلَ also signifies (tropical:) I traced up the man's lineage to his greatest ancestor; or I mentioned his lineage, saying, He is such a one the son of such a one, or He is of such a tribe, or city, &c.; syn. نَمَيْتُهُ, and نَسَبْتُهُ. (TA.) b11: And hence, رَفَعَ الحَدِيثَ

إِلَى النَّبِىِّ (tropical:) [He traced up, or ascribed, or attributed, the tradition to the Prophet, mentioning, in ascending order, the persons by whom it had been handed down, up to the Prophet; in the manner more fully explained in the sentence here next following]. (TA.) You say also, رَفَعَ الحَدِيثَ إِلَى قَائِلِهِ, meaning أَسْنَدَهُ [i. e. (assumed tropical:) He traced up, or ascribed, or attributed, the tradition to the author thereof, by mentioning him, or by mentioning, uninterruptedly, in ascending order, the persons by whom it had been transmitted, up to the Prophet; or by mentioning the person who had related it to him from the Prophet if only one person intervened, saying, “Such a one told me, from such a one,” (and so on if more than one intervened between him and the Prophet,) “ from the Apostle of God; ” or with an interruption in the mention of the persons by whom it had been transmitted]. (S * and Msb in art. سند.) [And hence what next follows.] It is said in a trad., رَفَعَتْ إِلَيْنَا مِنَ البَلَاغِ ↓ كُلُّ رَافِعَةٍ

فَقَدْ حَرَّمْتُهَا أَنْ تُعْضَدَ أَوْتُخْبَطَ, (S, * TA, [in a very old and excellent copy of the former of which I find, as above, إِلَيْنَا, and so in some copies of the K and in the O and TA in art. بلغ; but in one copy of the S and in the TA in the present art., I find in its place عَلَيْنَا, and so in the CK in art. بلغ, where the verb preceding it is erroneously written رُفِعَتْ; and in the L, in the place of الينا is put عَنَّا; of all which three readings I prefer the first; though the last is agreeable with an explanation of رَفَعْتُهُ given in the Msb and in the sentence next following;]) i. e. (assumed tropical:) Every company of men (جَمَاعَة, S, TA), or person (نَفْس, TA), that communicates, or announces, from us, (S, TA,) and makes known, [lit. traces up to us,] what we say, (TA,) [or rather, aught of what is communicated, or announced,] or [aught] of what is communicated, or announced, of the Kur-án and of the [statutes, or ordinances, &c., termed]

سُنَن, (K in art. بلغ,) or the meaning is مِنْ ذَوِى

البَلَاغِ, i. e., التَّبْلِيغِ, [of those who have the office of communicating, or announcing,] the simple subst. being put in the place of the inf. n., (T, O, K, TA, all in art. بلغ,) let that company, or person, communicate, or announce, and relate, that I have forbidden [its trees' being lopped, or being beaten with a stick in order that their leaves may fall off,] referring to El-Medeeneh: (S, * TA:) but some relate it differently, saying, مِنَ البُلَّاغِ [of the communicaters, or announcers,] like حُدَّاث in the sense of مُحَدِّثُون: (TA:) and some say, مِنَ البِلَاغِ, meaning من المُبَالِغِينَ فِى التَّبْلِيغِ, i. e. of those who do their utmost in communicating, or announcing. (Hr, and K in art. بلغ.) b12: [Hence,] رَفَعْتُهُ [alone] signifies (tropical:) I made it known. (Msb.) You say, رَفَعَ عَلَيْهِ كَلَامًا (assumed tropical:) [He told, or related, a saying against him; informed against him]. (S and K voce رَقَّى, q. v.) And رَفَعَ عَلَى

العَامِلِ رَفِيعَةً (tropical:) He communicated, (S,) or made known, (Msb,) [or submitted, or referred,] a case [to the administrator of the law]; (S;) and إِلَى

الحَاكِمِ [to the governor, or judge]. (TA.) And رَفَعْتُ الأَمْرَ إِلَى السُّلْطِانِ, inf. n. رُفْعَانٌ, (tropical:) I made known [or submitted, or referred, by way of appeal,] the affair, or matter, to the Sultán. (Msb.) [See also 2.] b13: [And hence, app.,] رُفِعَتْ لَهُ غَايَةٌ فَسَمَا لَهَا (tropical:) [An object to be reached, or accomplished, was proposed to him, and he aspired to it]. (TA.) b14: رَفَعَ البَعِيرَ, (Sb, K,) and النَّاقَةَ, (TA,) or رَفَعَ النَّاقَةَ فِى السَّيْرِ, and الدَّابَّةَ, (M in art. نص,) inf. n. رَفْعٌ, (TA in that art.,) (tropical:) He made the camel, (S, Msb, K,) and the she-camel, (TA,) and the beast, (M ubi suprà,) to exert himself, or herself, to the full, or to the utmost, or beyond measure, in going, or pace; (S, K, TA;) or to go quickly; (Msb;) or to go with the utmost celerity: (TA in art. نص:) or constrained him, or her, to go the pace termed مَرْفُوع [q. v. infrà], (TA,) which is an inf. n. of the intrans. verb رَفَعَ [q. v. infrà] said of a camel (S, TA) and of a beast: (TA:) and ↓ رفّعهُ, (S, TA,) [and رفّعها,] and رفّع مِنْهُ, (TA,) [and مِنْهَا,] inf. n. تَرْفِيعٌ, signify the same: (S, TA:) or the phrase used by the Arabs is اِرْفَعْ مِنْ دَابَّتِكَ (tropical:) [Make thou thy beast to exert itself, &c.]. (L, TA.) [You say also, app. in like manner, رَفَعَتْنِى

أَرْضٌ: or in this case the verb may have a different meaning: see an ex. in the first paragraph of art. خفض.] b15: [Hence,] رَفَعْتُهُ إِلَى حَدِّ مَا عِنْدَهُ مِنَ العِلْمِ (assumed tropical:) [I urged him to tell the utmost of what he knew;] (A in art. نص;) i. e. I went to the utmost point [with him] in questioning him, or asking him. (TA in that art.) b16: [رَفَعَ النَّارَ (assumed tropical:) He stirred up the fire; made it to burn up.]

b17: رَفَعَتِ النَّاقَةُ لَبَنَهَا (tropical:) The she-camel [drew up, or withdrew, or withheld, her milk; i. e.,] did not yield her milk: (A, TA:) and رَفَعَتِ اللِّبَأَ فِى

ضَرْعِهَا (tropical:) [She (a camel) drew up, & c., or refused to yield, the biestings in her udder]. (As, S, K.) b18: رَفَعَهُ فِى خِزَانَتِهِ, and صُنْدُوقِهِ, (tropical:) He kept it, preserved it, laid it up, stowed it, or reposited it, in his repository, store-room, or closet, and his chest. (TA.) b19: هُوَ لَا يَرْفَعُ العَصَا عَنْ عَاتِقِهِ, (Msb, TA,) or عَصَاهُ عن عاتقه, or عَنْ أَهْلِهِ, (Mgh,) (tropical:) [lit. He does not put away the staff, or stick, or his staff, or stick, from his shoulder, or from his wife,] is an allusion to discipline, chastisement, or punishment, (Mgh, TA,) or to severity thereof, (Msb,) and to beating (Mgh, TA) of women; (Mgh;) not meaning that the staff, or stick, is on the shoulder: (Msb:) or the first is an allusion to many journeyings. (TA.) b20: رُفِعَ القَلَمُ عَنْ ثَلَاثٍ; (Mgh, Msb;) so in the “ Firdows,” on the authority of 'Alee and I' Ab and 'Áïsheh, meaning ثَلَاثِ

أَنْفُسٍ; (assumed tropical:) [The pen of the recording angel is withheld from three persons;] a saying of Mohammad, which means that nothing is recorded either for or against three persons; (Mgh, Msb; *) these three being the sleeper until he awakes, the afflicted with disease or the like, or the demented, until he recovers, and the child until he becomes big, or attains to puberty. (El-Jámi' -es-Sagheer of Es-Suyootee; in which we find ثَلَاثَةٍ in the place of ثَلَاثٍ.) This is like the saying next before mentioned; the pen having never been put [to the tablet to record aught] against the child. (Msb.) b21: [رَفَعَ often signifies (assumed tropical:) He withdrew, put away, removed, did away or did away with, annulled, revoked, or remitted.] You say, اَللّٰهُمَّ ارْفَعْ عَنَّا هٰذِهِ الضُّغْطَةَ (assumed tropical:) [O God, withdraw, put away, or remove, from us this straitness, difficulty, distress, or affliction]. (S in art. ضغط.) [And in like manner also you say, رَفَعَ عَنْهُ العَذَابَ (assumed tropical:) He withdrew, or put away, from him the punishment; he annulled, revoked, or remitted, his punishment.] رَفَعُوا الحَرْبَ [may also be rendered in a similar manner; (assumed tropical:) They gave over, or relinquished, war; as though they put it away; like وَضَعُوهَا: but] is used by Moosà Ibn-Jábir [in the contr. sense, (assumed tropical:) they raised, or made, war;] in opposition to وضعوها. (Ham p. 180.) b22: اِخْتَلَفُوا فَقَالَ بَعْضُهُمْ نَرْفَعُ طَرِيقًا وَقَالَ بَعْضُهُمْ لَا نَرْفَعُ means (assumed tropical:) [They disagreed; and some of them said,] We will exclude a way, or passage, from among the portions, or shares, (قِسْمة, [q. v.,]) of the land, or the house; and [some of them said,] We will not exclude it. (Mgh.) b23: In the conventional language of the grammarians, رَفْعٌ, in the inflection of words, is like ضَمٌّ in the non-inflection. (S) [You say, رَفَعَ الحَرْفَ, aor. ـَ inf. n. رَفْعٌ, (assumed tropical:) He made the final letter to have Bٌ or رَفُعَ in its inflection.]

A2: رَفَعَ القَوْمُ (tropical:) The people, or company of men, went up, or upwards, through the countries, or lands. (As, K, TA.) b2: رَفَعَ البَعِيرُ, (S, Msb, K,) فِى السَّيْرِ, (S,) or فِى سَيْرِهِ, (Msb, K,) inf. n. مَرْفُوعٌ (Sb, S, TA) and رَفْعٌ, (S, A, K, all in art. خفض,) the former an inf. n. (Sb, S, TA) of the measure مَفْعُولٌ, (Sb, TA,) like [its contr. مَخْفُوضٌ, and] مَجْلُودٌ, and مَعْقُولٌ, (S, TA,) and مَوْضُوعٌ, (Sb, TA,) (tropical:) The camel exerted himself to the full, or to the utmost, or beyond measure, in going, or pace, or in his going, or his pace: (S, K, TA:) or was quick therein: (Msb:) or went the pace termed مَرْفُوع, [q. v. infrà,] which is a running below that termed حُضْر: (S, TA:) as though he had that [manner of going] which raised him, as well as that which lowered him. (Sb and TA with reference to the inf. n. مرفوع and موضوع.) And رَفَعُوا فِى مَسِيرِهِمْ (assumed tropical:) They [namely men] rose above the [easy and quick pace termed] هَمْلَجَة in their going, or journeying. (ISk.) A3: رَفُعَ, inf. n. رِفْعَةٌ; (S, K;) or, accord. to Aboo-Bekr Mohammad Ibn-Es-Sereé, [so in two copies of the S, but in others, accord. to the TA, Ibn-EsSarráj,] they did not say رَفُعَ from رَفِيعٌ in the sense of شَرِيفٌ; (S, O;) so says Sb; and he adds, but [they said] ↓ ارتفع; (TA;) (tropical:) He (a man, S) was, or became, high, elevated, exalted, lofty, or eminent, in rank, condition, or state; (S, K, TA;) noble, honourable, glorious, or illustrious. (TA.) And رَفُعَ فِى حَسَبِهِ وَنَسَبِهِ (assumed tropical:) He was, or became, of high or exalted rank, or noble, or honourable, in his grounds of pretension to respect, and his relationship, or race, or lineage. (Msb.) b2: رَفُعَ الثَّوْبُ (assumed tropical:) The garment, or piece of cloth, was fine, fine in texture, delicate, or thin. (Msb.) b3: رَفُعَ, (S, K,) inf. n. رَفَاعَةٌ, (K,) (tropical:) He (a man, S) was, or became, high, or loud, (رَفِيع,) in voice. (S, K.) [See رَفَاعَةٌ below.]2 رفّعهُ, inf. n. تَرْفِيعٌ: see 1, in the first sentence. b2: He took it, namely, a thing, and raised it, (رَفَعَهُ,) the first [part thereof] and then the first [or next in succession]: En-Nábighah EdhDhubyánee says, خَلَّتْ سَبِيلَ أَتِىٍّ كَانَ يحْبِسُهُ وَرَفَّعَتْهُ إِلَى السِّجْفَيْنِ فَالنَّضَدِ [She had cleared the way of a torrent coming from another quarter, which it (meaning the barrier raised around the tent to keep away the torrent, which barrier is mentioned two verses before,) confined, and raised it by degrees, the first part and then the next, to the two curtains meeting together at the entrance of the tent, and then to the goods piled up therein: or the meaning here intended is, brought it forward, or advanced it; syn. قَدَّمَتْهُ; agreeably with the next explanation of رَفَّعَ here following: see some observations on the above-cited verse in De Sacy's Chrest. Ar., 2nd. ed., vol. ii. pp. 430 and 431]. (Lth, TA.) b3: رَفَّعَهُمْ He put them, brought them, or sent them, forward; or advanced them; لِلْحَرْبِ to the war, or fight: or, accord. to Ibn-'Abbád and the K, he put them, sent them, or removed them, far away; [app. meaning, far in advance;] فِى الحَرْبِ in the war, or fight. (TA.) You say also, رَفَّعْتُ هٰذَا الأَمْرَ إِلَى الأَمِيرِ (assumed tropical:) I brought forward this affair, or matter, to the commander, governor, or prince. (From an Arabic note on the above-cited verse of En-Nábighah, cited by De Sacy, ubi suprà.) [See also 1, in two places in which reference is made to this paragraph.] b4: رفّع البَعِيرَ, and النَّاقَةَ, and رفّع مِنْهُ, and مِنْهَا: see 1, in the latter half of the paragraph.

A2: رفّع الحِمَارُ, (Lth, K,) inf. n. as above, (Lth,) (assumed tropical:) The ass ran with a running of which one part was quicker (أَرْفَع) than another. (Lth, K.) 3 رافعهُ إِلَى الحَاكِمِ, inf. n. مُرَافَعَةٌ: and رافع خَصْمَهُ إِلَى السُّلْطَانِ: see 1, in the former half of the paragraph. b2: رَافَعَنِى فُلَانٌ وَخَافَضَنِى فَلَمْ أَفْعَلْ (tropical:) Such a one endeavoured in every way to induce me to turn or incline, or endeavoured in every way to turn me by deceit or guile, but I did not [that which he desired]. (K, * TA.) b3: رافع بِهِمْ (assumed tropical:) He spared them; or pardoned them, and forbore to slay them. (K.) And رَافَعْتُهُ (assumed tropical:) I left him; or left him unmolested; or left him, being left by him; or made peace, or reconciled myself, with him; syn. تَارَكْتُهُ. (TA.) 5 ترفّع (tropical:) He exalted himself; he was, or became, haughty, proud, or disdainful; syn. تَجَالَّ; (S in art. جل;) [and so فِى نَفْسِهِ ↓ ارتفع, occurring in the S in art. دكل, on the authority of Az.] You say, فُلَانٌ يَتَرَفَّعُ عَنْ ذٰلِكَ (S ubi suprà, TA *) (tropical:) Such a one exalts himself above that; holds himself above it; disdains it; or is disdainful of it; syn. يَتَجَالُّ. (S ubi suprà.) And تَرَفَّعَتْ بِى هِمَّتِى عَنْ كَذَا (tropical:) [My ambition raised me above such a thing; made me to hold myself above it, or to disdain it]. (TA.) b2: See also 8.6 تَرَافَعْنَا إِلَى الحَاكِمِ (tropical:) [Each of us preferred a complaint against the other to the governor, or judge: or each of us presented the other to, or brought him before, or brought him forward to, the governor, or judge, to arraign him and contest with him, and preferred a complaint against him: agreeably with explanations of the phrase رَافَعَهُ إِلَى الحَاكِمِ]: (S:) or each of us communicated, or made known, his case [against the other] to the governor, or judge. (TA.) 8 ارتفع It became raised; or it rose: it rose high, or became high or elevated or lofty: [it became raised, upraised, uplifted, or elevated, or it rose, from its resting-place: and, said of a building, it became reared, upreared, or made high or lofty:] it became taken up: [it became taken away, put away, or removed; or it went away; after its coming or arriving: thus when said of corporeal things: but when said of ideal things, it is tropically used, as it is also in many other cases, and accorded in meaning to what the case requires:] quasi-pass. of رَفَعَهُ as signifying the contr. of وَضَعَهُ. (S, K.) [See 1; first sentence.] b2: It (the water of a well) rose, by its becoming copious: and also it went away: (A in art. قلص:) [in which latter sense, likewise, it is said of milk in the udder; or as meaning it became drawn up, or withdrawn, or withheld: see 1. See also a usage of this verb voce رَقَأَ.] b3: (tropical:) Said of a man: see 1, voce رَفُعَ, near the end of the paragraph. b4: ارتفع قَدْرُهُ (tropical:) [His rank became high, elevated, exalted, lofty, or eminent]. (S, TA.) b5: اِرْتَفِعْ, said to a man entering a sittingplace, sitting-room, or assembly, means (tropical:) Advance thou: it is not from اِرْتِفَاعٌ denoting height. (TA.) b6: See also 5. b7: ارتفعت الضُّحَى (tropical:) [The morning became advanced; meaning] the sun became high: الضُّحَى being originally a pl., namely, of الضَّــحْوَةُ; [wherefore the verb is fem.;] but afterwards used as a sing. [as in the next ex. here following]. (Msb.) You say also, الضُّحَى ↓ تَرَفَّعَ (tropical:) [meaning the same]. (TA.) And ارتفع النَّهَارُ (assumed tropical:) [The day became advanced, the sun being somewhat high: a phrase said by the doctors of the law in the present day to be employed when the sun has risen the measure of a رُمْح or more]. (S and K in art. متع; &c.) b8: ارتفع السِّعْرُ وَانْحَطَّ (tropical:) [The price rose, or advanced, and became low, or abated]. (TA.) b9: [ارتفعوا (assumed tropical:) They removed from, or to, a place. b10: ارتفع عَنْهُ, said of a disease, pain, an affliction, and the like, (assumed tropical:) It quitted him; became withdrawn from him.] b11: النَّقِيضَانِ لَا يَجْتَمِعَانِ وَلَا يَرْتَفِعَانِ (assumed tropical:) [What are termed نقيضان cannot be coexistent in the same thing, nor simul taneously nonexistent in the same thing]; as existence itself and nonexistence, and motion and rest. (Kull pp. 231 and 232.) A2: ارتفعهُ: see 1; first sentence.10 استرفعهُ He desired, required, demanded, or asked, that it should be raised, elevated, taken up, or removed. (K.) You say, استرفع الوَاعِظُ الأَيْدِىَ لِلدُّعَآءِ The preacher asked that the hands of the people should be raised for supplication. (TA.) b2: [And hence, as though meaning استرفع نَفْسَهُ i. e. It required that itself should be re moved,] استرفع الخُوَانُ (assumed tropical:) What was on the table became consumed, and it was time for it to be taken up, or removed. (K.) رَفْعٌ [see رَفَعَ, (of which it is the inf. n.,) throughout].

رِفْعَةٌ [see رَفُعَ, near the end of the first para graph: used as a simple subst., which it seems properly to be accord. to some of the lexicologists,] (tropical:) High, elevated, exalted, lofty, or eminent, rank or condition or state; nobility, honourableness, gloriousness, or illustriousness; (TA;) as also ↓ رِفَاعَةٌ, a subst. from رَفُعَ. (Msb.) هٰذِهِ أَيَّامُ رَفَاعٍ, and ↓ رِفَاعٍ; (AA, ISk, Az, S, Mgh, * Msb, * K;) but As disallows the latter; (TA;) and Ks says, I have heard الجِرَام and الجَرَام, and their coordinates, [such as الصِّرَام and الصَّرَام, &c.,] but الرفاع with kesr I have not heard; (S, TA;) These are days of removal, or transport, of seed-produce from the place in which it has been reaped, (TA,) or of carriage thereof after reaping, (S, Mgh, K,) to the place in which the grain is trodden out. (S, Mgh, K, TA.) [See 1, near the beginning.] b2: رَفَاعٌ, or ↓ رِفَاعٌ, (accord. to different copies of the K,) or each, (TA,) also signifies The storing-up of seed produce. (K.) رِفَاعٌ: see the next preceding paragraph, in two places.

رَفِيعٌ (tropical:) High, elevated, exalted, lofty, or eminent, in rank, condition, or state; noble, honourable, or glorious; (S, Msb, K, TA;) applied to a man: (S, Msb, TA:) fem. with ة. (TA.) You say, هُوَ رَفِيعُ الحَسَبِ وَالقَدْرِ (tropical:) [He is high, &c., in respect of grounds of pretension to honour, and of rank]. (TA.) And hence the phrase used by letter-writers, الجَنَابُ الرَّفِيعُ (tropical:) [The exalted object of recourse]. (TA.) Hence also the phrase in the Kur [xl. 15], رَفِيعُ الدَّرَجَاتِ (assumed tropical:) The Exalted in respect of degrees of dignity: (Er-Rághib:) or this means (assumed tropical:) Great in respect of attributes: or the Exalter of the degrees of dignity of the believers in Paradise. (Jel.) b2: Applied to a garment, or piece of cloth, (assumed tropical:) Fine, fine in texture, delicate, or thin. (Msb.) b3: رَفِيعُ الصَّوْتِ (tropical:) [High, or loud, in voice]; (K, TA;) applied to a man. (TA.) b4: سَيْرٌ رَفِيعٌ (tropical:) [A pace in which a beast is made to exert itself to the full, or to the utmost, or beyond measure; or in which the utmost pos sible celerity is elicited: see رَفَعَ البَعِيرَ, in the latter half of the first paragraph: and see also مَرْفُوعٌ]. (K in art. نص.) رَفَاعَةٌ [an inf. n., (see 1, last sentence,)] and ↓ رُفَاعَةٌ, (ISk, S, K,) and ↓ رِفَاعَةٌ, (Sgh, K,) (tropical:) [Highness, or loudness, or] vehemence, (K, TA,) in the voice, (ISk, S,) or of the voice. (K.) رُفَاعَةٌ A string (خَيْط) whereby he who is shackled (مُقَيَّد) raises his shackles (قَيْد), (Yoo, S, K,) to which that string is fastened; (TA;) as also ↓ رِفَاعَةٌ. (K.) b2: Also, (S, K,) and ↓ رِفَاعَةٌ, (Az, K,) A thing by means of which a woman having little flesh in the posteriors makes herself to appear large [in that part]; (S;) i. q. عُظَّامَةٌ: (K:) pl. رَفَائِعُ. (TA.) A2: See also رَفَاعَةٌ.

رِفَاعَةٌ: see رِفْعَةٌ: b2: and رَفَاعَةٌ: A2: and see also رُفَاعَةٌ, in two places.

رَفِيعَةٌ (tropical:) A case which one communicates, or makes known, to the administrator of the law: (S, TA:) pl. رَفَائِعُ. (TA.) You say, لِى عَلَيْهِ رَفِيعَةٌ (tropical:) [I have, against him, a case to communicate, or make known, &c., or which I have communicated, or made known, &c.]. (TA.) رَفَّاعٌ (tropical:) One who traces up traditions to the Prophet, or to his Companions; or who communicates them, or makes them known. (TA.) [See رَفَعَ الحَدِيثَ &c.]

رَافِعٌ act. part. n. of رَفَعَهُ; Raising; &c. (Msb, TA.) b2: الرَّافِعُ, one of the names of God, meaning (tropical:) The Exalter of the believer by prospering [him], and of his saints by teaching [them]. (TA.) خَافِضَةٌ رَافِعَةٌ, in the Kur lvi. 3, is explained in art. خفض. b3: رَافِعَةٌ, for جَمَاعَةٌ رَافِعَةٌ, (S, TA,) or نَفْسٌ رَافِعَةٌ: (TA:) see a trad. (commencing with the words كُلُّ رَافِعَةِ) in the first paragraph of this art. b4: نَاقَةٌ رَافِعٌ (tropical:) A she-camel [drawing up, or withdrawing, or withholding, her milk; i. e.,] not yielding her milk: (A, TA:) or when she draws up, &c., or refuses to yield, (إِذَا رَفَعَتْ,) the biestings in her udder. (As, S, K.) [See also دَافِعٌ, to which it is opposed.]

A2: (tropical:) A man going up, or upwards, through the countries, or lands: pl. with ون. (TA.) b2: (tropical:) Lightning rising. (Lth, K, TA.) b3: رَوَافِعُ [pl. of رَافِعةٌ for جَمَاعَةٌ رَافِعَةٌ] (assumed tropical:) People going the pace termed مَرْفوع [on their camels or beasts]. (ISk.) b4: أَرْضٌ رَافِعَةُ السُّقْيَا (assumed tropical:) Land difficult of irrigation; contr. of خَافِضَةٌ السقيا. (TA in art. خفض.) رَافِعَةٌ [as a subst., or an epithet in which the quality of a subst. predominates,] A hard and elevated tract of land. (ISh, TA voce خَافِضَةٌ [which signifies the contr.]) [See also رَافِعٌ.]

أَرْفَعُ [Higher, or more elevated &c.: and highest, or most elevated &c.]. b2: أَرْفَعُ لِلْحَدِيثِ (tropical:) More skilled in tracing up, or ascribing, or attributing, a tradition to its author; i. q. أَنَصُّ, q. v. (TA in art. نص.) b3: عَدَا عَدْوًا بَعْضُهُ أَرْفَعُ مِنْ بَعَضٍ (assumed tropical:) [He ran with a running of which one part was quicker than another]; said of an ass. (Lth, K.) مَرْفَعٌ [A place of elevation: and hence, b2: ] A chair, or throne; syn. كُرْسِىٌّ: of the dial. of El Yemen. (TA.) مِرْفَعٌ A thing with which one raises, elevates, or takes up. (TA.) مَرْفُوعٌ pass. part. n. of رَفَعَهُ. b2: وَفُرُشٍ مَرْفُوعَةٍ, (S, K, *) in the Kur [lvi. 32], (S,) means [and beds raised] one upon another: (Fr, S, Bd, K:) or (assumed tropical:) of high estimation: (Bd:) or (tropical:) brought near to them: (S, K:) or wives elevated upon couches: (Bd:) or (assumed tropical:) honoured wives. (S, K.) b3: حَدِيثٌ مَرْفُوعٌ (tropical:) A tradition related by a Companion of the Prophet, and ascribed, or attributed, to the Prophet himself, by the mention of him as its author, or of the person, or persons, up to the Prophet, by whom it has been handed down. (Kull p. 152.) A2: It is also an inf. n.: [see رَفَعَ البَعِيرُ, in the latter half of the first paragraph:] and signifies (tropical:) A certain pace of a beast, (S, TA,) of a horse and of a camel; (L;) contr. of مَوْضُوعٌ; (S, TA;) and of مَخْفُوضٌ; (A in art. خفض;) it is a run below that termed حُضْر: (S, TA:) or above that which is termed مَوْضُوع, and below that which is termed عَدْو: (TA: [but probably عدو is here a mistake for حُضْر:]) or a pace of a camel rising above the [easy and quick rate of going termed] هَمْلَجَة. (ISk.) You say, لَيْسَ لَهُ مَرْفُوعٌ (tropical:) He (a beast) has not the pace termed مرفوع. (S.) جَبَلٌ مُرْتَفِعٌ A high mountain. (TA.)

شرق: شَرِق: غص وهو يبتلع الماء. (بوشر، محيط المحيط).
شَرقت عينه: وجعلته من كثره الدخان. (محيط المحيط).
ويذكر صاحب محيط المحيط معنى آخر فهو يقول: والعامة تقوله شَرَق المرق ونحوه أي اجتذابه إلى حلقه بنَفَسه خوفاً من لذع حرارته.
شَرَّق (بالتشديد) خرَّق، مزّق (بوشر (بربرية)، دوماس حياة العرب ص73، ص354).
شرّق الصياد الطائر: أي لم يبالغ في ذبحه فطار بعد الذبح قليلا (محيط المحيط).
تشّرق. نشر الجوّ: أشرق وصفا (الكالا).
تشرّق: في افريقية اعتنق مذهب الشيعة، تشيّع (انظر مادة تشريق) (معجم البيان) واقرأ عند اماري (ص189): تشرق بدل تسرّق. وفي رياض النفوس (ص57 ت): ولكن ما أرى هذين الشيخين يموتا (يموتان) على الإسلام قال أبو الحسن فوصل الشيخين (الشيخان) إلى القيروان فتشرَّق أحدهما وتعزل الآخر.
شَرَق: رونق الصورة وبهاؤها (الكالا).
شَرْقة: جرعة (هلو).
شَرْقَة: سعال شديد يسد مجرى النفس (محيط المحيط).
شَرْقة: وجع يحدث في العين من كثرة الدخان (محيط المحيط).
شُرْقَة: وجمعها شَرَق: ضربة خفيفة بالسوط (الكالا) ولعل الراء فيها مبدلة من اللام (انظرها في مادة شلق).
شَرْقِيّ: ريح شرقية (الكالا، هلو).
شرقي التفاح: انظرها في تُفّاح.
شرقيّ مشرّش، وكذلك شمالي شرقي: الريح الشمالية الشرقية (بوشر سورية).
قِبْلي شرقي: ريح الجنوب الشرقي (بوشر).
شَرْقي: اسم صنف من الريحان (ابن العوام 1: 248) شَرءقي: نوع من العنب (هوست ص303).
الشَرْقيَّة: ريح السموم لأنها تهب من جهة الشرق. (محيط المحيط).
شَرقان: من أصاب عينه وجع شديد من كثرة الدخان (محيط المحيط). شراق: مخلوق، محمي. صنيعة (بوشر).
شَريق: مشرق، واضح، متلألئ (ألكالا). ويقول أبو الوليد (ص802): في كلامة عن خدّ: الخدّ الشريق البهيّ. (المقدمة 3: 407) وهو كما كانوا يقولون نيكولا ذو الوجه المشرق. والروض الشريق (المقري 1: 312) ولعل هذا اسم موضع.
شَرَاقي (انظر لين): هي في معجم بوشر الأرض لم تزرع وتركت بوراً.
شراقوة: تستعمل بمعنى شرقي. (بوشر) شارقة (بالأسبانية Xerga) : قماش من الصوف الغليظ (ألكالا، أبو الوليد ص805).
اشرق: جميل، بهي، يقال: وجه أشرق. (ويجرز ص220) وانظر شريق وأشَرْقَ.
الاشراقيون: الفلاسفة الذين لا يؤمنون بالشرائع المنزلة ويكتفون بإتباع خطوات أفكارهم للحصول على الهاماتهم وما يلقي في أذهانهم. وأفلاطون واحد منهم (دي سلان المقدم م 167 رقم4).
التَشْريق في أفريقية: المذهب الشيعي. وقد أطلق الأفارَقة عليه هذا الاسم لأن الذين دعوا إليه عندهم قد جاءوا من الشرق (معجم البيان).
مَشْرَقَة: رواق مفتوح يتمتع به المرء بالشمس شتاءً (ألكالا).
مَشْرَقِيّ. المشَارِقة: أهل المشرق وهو الاسم الذي أطلق في أفريقية على الشيعة (انظر مادة تشريق) (معجم البيان) وفي ابن الأثير (9: 209): وكانت الشيعة تُسَمَّى بالمغرب المشارقة نسبةً إلى أبي عبد الله الشيعي وكان من المشرق. وفي النويري (إفريقية ص36 ق): المشارقة وهم الرافضة. وفي عبارة ابن الأثير تقابل عبارة النويري (9: 208): الشيعة (رياض النفوش ص82 ق).
الحكمة المشرقية: فلسفة الاشراقيين (دي سلان المقدمة 3: 168) وانظر الاشراقيون.
مُشَرِق: مشرق، واضح متلألئ (الكالا).

شرق

1 شَرَقَتِ الشَّمْسُ, (S, M, Mgh, Msb, K,) aor. ـُ (S, M, Msb,) inf. n. شُرُوقٌ (S, M, Mgh, Msb, K) and شَرْقٌ, (S, Msb,) The sun rose; (S, M, Mgh, Msb, K;) as also ↓ أَشْرَقَت: (K:) the sun rose from the east; and in like manner one says of the moon, and of the stars: (M:) or the sun rose so that its light began to fall upon the earth and trees: (T and TA in art. ذر:) and ↓ اشرقت signifies, as distinguished from شَرَقَت, (S, M, Mgh, Msb,) or signifies also, (K, TA,) for both verbs are correctly expl. in the K as above, (TA,) it shone, or gave its light, (S, M, Mgh, Msb, K, TA,) and spread (M, TA) upon the earth, or ground: (TA:) or, as some say, شَرَقَت, and ↓ اشرقت are syn., (M, Msb,) as meaning it (the sun) shone: (M:) and شَرْقٌ [as inf. n. of the former verb] signifies the shining of the sun. (K.) b2: And شَرَقَ النَّخْلُ, and ↓ اشرق, The palm-trees showed redness in their fruit: (M, K: *) or showed the colours of their dates. (AHn, M.) [See also شَرِقَ in what follows.]

A2: شَرَقَ الشَّاةَ, (S, O, Msb, K,) aor. ـُ (S, O, Msb,) inf. n. شَرْقٌ, He slit the ear of the sheep, or goat, (S, O, Msb, K,) in the manner expl. voce شَرْقَآءُ. (Msb.) b2: And شَرَقَ الثَّمَرَةَ, (Az, K,) inf. n. شَرْقٌ, (IAmb, Az, TA,) He plucked the fruit: (Az, K, TA:) or cut it. (IAmb, Az, TA.) One says in crying بَاقِلَّآء [or beans], شَرْقُ الغَدَاةِ طَرِىٌّ The cutting of the morning, fresh! meaning what has been cut, and picked, in the morning. (IAmb, Az, TA.) A3: شَرِقَ, [aor. ـَ inf. n. شَرَقٌ, It (a place) was, or became, bright by reason of the sun's shining upon it; as also ↓ اشرق; (M, TA;) [whence,] الْأَرْضُ بِنُورِ رَبِّهَا ↓ وَأَشْرَقَتِ occurs in the Kur [xxxix. 69 as meaning And the earth shall shine with the light of its Lord]: (M:) [in other instances,] أَشْرَقَتِ الأَرْضُ means The earth was, or became, bright with the sunshine. (TA.) b2: [Hence, perhaps, or, though not immediately, from what here next follows, some other applications of this verb, to denote redness.] b3: شَرِقَ بِرِيقِهِ, (S, M, Msb, K,) and بِالمَآءِ, and the like, (M,) aor. ـَ (Msb,) inf. n. شَرَقٌ, (M, Msb,) He (a man, M, Msb) was, or became, choked with his spittle, (S, M, Msb, K,) and with water, &c. (M.) [And جَرِضَ and غَصَّ and شَجِىَ are sometimes used in the same sense in relation to spittle &c.] b4: [Hence,] شَرِقَ الجُرْحُ بِالدَّمِ (assumed tropical:) The wound became [choked or] filled with blood. (Msb.) b5: And شَرِقَ المَوْضِعُ بِأَهْلِهِ (tropical:) The place became [choked or] filled and straitened by its occupants. (TA.) b6: And شَرِقَ الجَسَدُ بِالطِّيبِ (tropical:) [The body became choked in its pores with perfume]. (TA.) b7: [And شَرِقَ الثَّوْبُ بِالجَادِىِّ (assumed tropical:) The garment, or piece of cloth, became glutted, or saturated, with the dye of saffron: see the part. n. شَرِقٌ.] b8: and شَرِقَتْ عَيْنُهُ (tropical:) His eye became red [being surcharged with blood]; as also ↓ اِشْرَوْرَقَتٌ: (M, TA:) and so شَرِقَ الدَّمُ فِى عَيْنِهِ: (K, TA:) or this last signifies the blood appeared in his eye: (M:) and شَرِقَتْ بِالدَّمِ it (the eye) had the blood apparent in it, [as though it were choked therewith,] without its running from it. (TA.) b9: And شَرِقَ لَوْنُهُ, inf. n. شَرَقٌ, (assumed tropical:) His colour, or complexion, became red, by reason of shame, or shame and confusion. (TA.) b10: And [hence, app.,] شَرِقَ الشَّىْءُ, inf. n. as above, (assumed tropical:) The thing became intensely red, with blood, or with a beautiful red colour. (M, TA.) b11: and also (assumed tropical:) The thing became mixed, commingled, or blended. (M, TA.) b12: شَرِقَتِ الشَّمْسُ, inf. n. as above, means (tropical:) The sun had a duskiness blended with it, and it [app. the duskiness] then became little: (TA:) or it was near to setting: (M, K:) or became feeble in its light; (O, K;) app. from شَرِقٌ applied to flesh-meat as meaning “ red, having no grease, or gravy,” and applied to a garment, or piece of cloth, as meaning “ red, that has become glutted, or saturated, (شَرِقَ,) with dye; ”

because its colour, in the last part of the day, when it is setting, becomes red. (O.) b13: The phrase يُؤَخِّرُونَ الصَّلَاةَ إِلَى شَرَقِ المَوْتَى, (S, M, O, K, [in the CK, erroneously, شَرْقِ,]) occurring in a trad., (S, M, O,) in a saying of the Prophet, (O, K,) is expl. as meaning Who postpone, or defer, the prayer until there remains not, (S, M, O, K,) of the sun, (S,) or of the day, (M, O, K,) save as much as remains (S, M, O, K) of the life, (S,) or of the breath, (M, O, K, [but in the CK, نَفْسِ is put in the place of نَفَسِ,]) of the dying who is choked with his spittle: (S, M, O, K:) or the meaning is, until the sun is [but just] above the walls, and [diffusing its feeble light] among the graves (M, O, K *) as though it were a great expanse of water. (M, O.) Az says, يُكْرَهُ الصَّلَاةُ بِشَرَقِ المَوْتَى means Prayer is disapproved when the sun becomes yellow: and فَعَلْتُ ذٰلِكَ بِشَرَقِ المَوْتَى I did that when the sun was becoming yellow. (TA.) A4: شَرِقَتِ الشَّاةُ, (S, Msb, K,) aor. ـَ (Msb, K,) inf. n. شَرَقٌ, (S, Msb,) The sheep, or goat, had its ear slit (S, Msb, K) in the manner expl. voce شَرْقَآءُ. (Msb, K.) 2 شرّق, (TA,) inf. n. تَشْرِيقٌ, (S, O, K,) He took to the direction of the east, or place of sunrise: (S, O, K, TA:) he went to the east: he came to the east: (M, TA:) and he directed himself to the east. (TA.) b2: And He prayed at sunrise: and hence, app., He performed the prayer of the festival of the sacrifice: (TA:) or this meaning is from شَرَقَتِ الشَّمْسُ. (Mgh: it is also mentioned in the M.) b3: شرّقت الأَرْضُ, inf. n. as above, The land became affected with drought, and dryness of the earth, being [parched by the sun and] not reached by water: whence the term ↓ شَرَاقِىّ [q. v.] in the dial. of Egypt. (TA.) b4: تَشْرِيقٌ also signifies The being beautiful, and [sunny or] shining in face. (Sh, O, K.) A2: شرّق اللَّحْمَ, (M, Mgh, Msb,) inf. n. as above, (S, M, Mgh, O, Msb, K,) He cut the flesh-meat into strips, and dried it in the sun, or spread it in the sun to dry: (S, M, Mgh, O, Msb, K:) or [simply] he cut it into pieces, and into strips. (Msb.) [In like manner also] تَشْرِيقُ الشَّعِيرِ signifies The throwing barley in a sunny place in order that it may dry. (Mgh.) And one says of the [wild] bull, يُشَرِّقُ مَتْنَهُ, meaning He exposes his back to the sun in order that what is upon it of the dew of night may dry: in this sense the phrase is used by Aboo-Dhu-eyb. (M.) b2: أَيَّامُ التَّشْرِيقِ is an appellation of The three days next after the day of sacrifice: (S, M, O, Msb:) [i. e. the eleventh and twelfth and thirteenth days of Dhu-l-Hijjeh:] these days were so called because the flesh of the victims was therein cut into strips, and dried in the sun, or spread in the sun to dry: (S, M, Mgh, O, Msb, K: *) or because the victims were not sacrificed until the sun rose: (IAar, S, O, K:) or from the prayer of the day of sacrifice, which they follow: (Mgh:) or because they used to say, [on that day,] (S, M, O,) in the Time of Ignorance, (M,) ثَبِيرْ كَيْمَا نُغِيرْ ↓ أَشْرِقْ, (S, M, O,) which means Enter thou upon the time of sunrise, Thebeer, (addressing one of the mountains of Mekkeh, M, * Mgh,) that we may push, or press, on, or forward, (M, Mgh, Msb,) to return from Minè: (M: [see also 4 in art. غور:]) Aboo-Haneefeh used to hold that التَّشْرِيق means التَّكْبِير [i. e. the saying اَللّٰهُ أَكْبَرْ]; but none beside him has held this opinion. (TA.) It is said in a trad. that the days thus called are days of eating and drinking, and of celebrating the praises of God. (O.) b3: شرّق الثَّوْبَ (assumed tropical:) He made [or dyed] the garment, or piece of cloth, yellow: (Ibn-'Abbád, O:) [or he dyed it red: (see the pass. part. n., below:)] or تَشْرِيقٌ signifies the dyeing with saffron, (M, L,) so that the thing dyed is saturated, (L,) or not so that the thing is saturated: (so in a copy of the M:) it is not with safflower. (M, L. [See also 4, last signification.]) A3: شرّق الَحْوَض is sometimes said for صَرَّجَهُ, meaning He plastered the watering-trough, or tank, with شَارُوق [q. v.], or صَارُوج. (M in art. صرج.) 4 اشرق: see 1, in six places. One says also, اشرق وَجْهُهُ, (S,) and لَوْنُهُ, (M,) His face, (S,) and his colour, or complexion, (M,) shone, (S, M,) and was bright, with beauty. (S.) b2: Some allow its being made trans.; [meaning It caused, or made, to shine;] as in the saying, ثَلَاثَةٌ تُشْرَقُ الدُّنْيَا بِبَهْجَتِهَا شَمْسُ الضُّحَى وَأَبُو إِسْحَاقَ والقَمَرُ [There are three things, with the beauty of which the world is made to shine; the sun of the bright early morning, and Aboo-Is-hák, and the moon]: but there is no proof in this, because [the right reading may be تُشْرِقُ, and so] الدنيا may be an agent; therefore the making the verb trans. [in this sense] is said to be post-classical, though it is mentioned by the author of the Ksh. (MF, TA.) b3: It signifies also He entered upon the time of sunrise: (S, M, Mgh, Msb, K:) similarly to أَفْجَرَ, and أَصْبَحَ, and أَظْهَرَ. (TA.) See 2.

A2: اشرق عَدُوَّهُ He caused his enemy to become choked [with his spittle, or with water, or the like: see 1]. (O, K.) And أَشْرَقْتُ فُلَانًا بِرِيقِهِ (tropical:) [I choked the utterance, or impeded the action, of such a one;] I did not allow such a one to say, or to do, a thing. (Z, TA.) b2: اشرق الثَّوْبَ بِالصِّبْغِ, (Moheet, A, O,) or فِى الصِّبْغِ, (K,) (tropical:) He exceeded the usual degree in dyeing the garment, or piece of cloth; [saturated it with dye;] or dyed it thoroughly. (K, TA. [See also 2, last signification but one.]) 5 تشرّق He sat in a sunny place (S, O, K) [at any season, (see مَشْرُقَةٌ,) or particularly] in winter. (O, K.) b2: And تشرّقوا They looked through the مِشْرِيق of the door, i. e. the chink thereof into which the light of the rising sun falls. (O.) 7 انشرقت القَوْسُ The bow split. (Ibn-'Abbád, O, K.) 12 اِشْرَوْرَقَتْ عَيْنُهُ: see 1, latter half. b2: اِشْرَوْرَقَ بِالدَّمْعِ (tropical:) He became drowned in tears. (Ibn-'Abbád, O, K, TA.) شَرْقٌ [an inf. n.: see 1, first sentence. b2: Also] The sun; (S, O, K;) and so ↓ شَرَقٌ: (K, and thus in one of my copies of the S in the place of the former:) [or] ↓ شَرْقَةٌ has this signification: (M, Msb:) and شَرْقٌ signifies the rising sun; (M, TA;) as some say; (M;) thus accord. to AA and IAar; (TA;) and so ↓ شَرَقٌ, (M, Msb,) and ↓ شَرْقَةٌ, and ↓ شَرِقَةٌ, (M, K,) and ↓ شَرَقَةٌ, (TA,) and ↓ شَارِقٌ, (S, * M, K,) and ↓ شَرِيقٌ: (M, K:) one says, طَلَعَتِ الشَّرْقُ The sun rose; (S, M, O; in one of my copies of the S ↓ الشَّرَقُ;) but not غَرَبَتِ الشَّرْقُ: (M:) and ↓ آتِيكَ كُلَّ شَارِقٍ I will come to thee every day that the sun rises: or, as some say, شَارِقٌ signifies the upper limb (قَرْن) of the sun: (M:) and one says, لَا آتِيكَ مَا ذَرَّ شَارِقٌ [I will not come to thee as long as a sun, or the upper limb of a sun, rises, or begins to rise]. (S, M.) b3: See also مَشْرِقٌ, in three places. b4: Also A place where the sun shines (حَيْثُ تُشْرِقُ الشَّمْسُ). (K.) See مَشْرُقَةٌ. b5: The warmth of the sun. (TA.) b6: The light that enters from the chink of a door; (IAar, Th, K;) as also ↓ شِرْقٌ. (K.) In a trad. of I'Ab, (TA,) it is said of a gate in Heaven, called ↓ المِشْرِيقُ [q. v.], قَدْ رُدَّ حَتَّى مَا بَقِىَ إِلَّا شَرْقُهُ (O, K, TA) i. e. It had been closed so that there remained not save its light entering from the chink thereof: so says I'Ab. (O, TA.) b7: And A chink, or fissure. (K, TA.) One says, مَا دَخَلَ شَرْقَ فَمِى شَىْءٌ Nothing entered the chink of my mouth. (Z, TA.) A2: Also A certain bird, (Sh, M, K,) one of the birds of prey, (M,) between the kite and the hawk, or falcon, (Sh, K,) or between the kite and the [species of falcon called] شَاهِين [q. v.]: (O:) pl. شُرُوقٌ. (M.) شِرْقٌ: see the next preceding paragraph.

شَرَقٌ [inf. n. of شَرِقَ, q. v. b2: And also a subst.]: see شَرْقٌ, in three places. b3: Also A thing [such as spittle and the like (see شَرِقَ)] obstructing, or choking, the throat, or fauces. (S, and Har p.

477.) شَرِقٌ A place bright by reason of the sun's shining upon it; as also ↓ مُشْرِقٌ. (M, TA.) b2: A man choked with his spittle, or with water, or the like. (M, TA.) b3: (assumed tropical:) A plant, or herbage, having plentiful irrigation; or flourishing and fresh, or juicy, by reason of plentiful irrigation; syn. رَيَّانُ. (TA.) b4: (assumed tropical:) A garment, or piece of cloth, red; that is glutted, or saturated, [so I render اَلَّذِى شَرِقَ,] with dye: (O:) and شَرِقٌ بِالجَادِىِّ applied to a garment, or piece of cloth, [app. signifies (assumed tropical:) glutted, or saturated, with the dye of saffron: see also مُشَرَّقٌ, and see 4.] (TA.) One says also صَرِيعٌ شَرِقٌ بِدَمِهِ (assumed tropical:) [Prostrated,] dyed with his blood. (M, TA.) b5: (tropical:) Flesh-meat (S, M, O, TA) that is red, (M, O, TA,) having no grease, or gravy. (S, M, O, TA.) b6: (assumed tropical:) A thing intensely red, with blood, or with a beautiful red colour. (M.) b7: And (assumed tropical:) A thing mixed, commingled, or blended. (M.) شَرْقَةٌ: see شَرْقٌ, in two places: b2: and see مَشْرُقَةٌ, in two places.

شُرْقَةٌ (assumed tropical:) Anxiety, grief, or anguish; syn. in Pers\.

أَنْدُوهْ. (KL.) شَرَقَةٌ: see شَرْقٌ: b2: and see مَشْرُقَةٌ.

A2: Also A brand with which a sheep, or goat, such as is termed شَرْقَآء, is marked. (O, K.) شَرِقَةٌ: see شَرْقٌ.

شَاةٌ شَرْقَآءُ A sheep, or goat, having its ear slit (S, Mgh, O, K) lengthwise, (K,) without its being separated: (TA:) or having the ear slit in two, (As, Msb, TA,) as though it were a زَنَمَة [q. v.]: (As, TA:) or شَرْقَآءُ applied to an ear signifies cut at its extremities, without having anything thereof separated: and applied to a she-goat (مَعْزَة), having its ear slit lengthwise, without its being separated: and, as some say, applied to a شاة, having the inner part of its ear slit on one side with a separating slitting, the middle of its ear being left sound: or, accord. to Aboo-'Alee in the “ Tedhkireh,” شَرْقَآءُ signifies having its ears slit with two slits passing through, so as to become three distinct pieces. (M.) شَرْقِىٌّ [Of, or relating to, the east, or place of sunrise; eastern, or oriental]. b2: لَا شَرْقِيَّةِ وَلَا غَرْبِيَّةٍ, (K, TA,) in the Kur [xxiv. 35], (TA,) meansNot such that the sun shines upon it at its rising only (Fr, K, TA) nor at its setting only, (Fr, TA,) but such that the sun lights upon it morning and evening: (Fr, K, TA:) or, accord. to El-Hasan, it means not of the trees of the people of the present world, but of the trees of the people of Paradise: Az, however, says that the former explanation is more fit and more commonly receive. (TA.) And مَكَانٌ شَرْقِىٌّ signifies A place, of the earth, or ground, in, or upon, which the sun rises, or shines. (TA.) See also شَارِقٌ [and شَرِقٌ and مَشْرُقَةٌ].

A2: Also A certain red dye. (TA.) شَرِيقٌ: see شَرْقٌ. b2: Also A boy, or young man, goodly, or beautiful, (K, TA,) in face: (TA:) pl. شُرُقٌ, (K, TA, [in the CK شَرْقٌ, but correctly]) with two dammehs. (TA.) b3: And A woman small in the vulva: (Ibn-'Abbád, O, K:) or having her vagina and rectum united by the rending of the separation between them; syn. مُفْضَاةٌ. (M, K.) b4: And الشَّرِيقُ is the name of A certain idol. (M, TA.) شُرَيْقَة The first part of the rising sun. (Freytag, from the Deewán of the Hudhalees.) See also شَارِقٌ, voce شَرْقٌ.]

شَرَاقِىُّ [The lands that are not reached by the water, or inundation, and that are consequently parched by the sun]: a word of the dial. of Egypt. (TA.) See 2.

شَارِقٌ: see شَرْقٌ, in two places. b2: Also The side that is next the east; (O;) the eastern side; (K;) of a hill, and of a mountain: you say, هٰذَا شَارِقُ الجَبَلِ and ↓ شَرْقِيُّهُ [This is the eastern side of the mountain], and هذا غَارِبُ الجَبَلِ and غَرْبِيُّهُ [in the opposite sense]: (TA:) pl. شُرْقٌ. (O, K.) Hence, in a trad., as some relate it, الشُّرْقُ الجُونُ [meaning (assumed tropical:) Trials, or conflicts and factions, like portions of the dark night, rising from the direction of the east]: but it is otherwise related, with ف [in the place of the ق: see شَارِفٌ]. (TA.) b3: And الشَّارِقُ is the name of A certain idol, of the Time of Ignorance; (IDrd, M, K;) whence عَبْدُ الشَّارِقِ, a proper name [of a man]. (IDrd, M.) A2: Also [if not a mistranscription for شَارُوقٌ, q. v., app. Clay, or some other substance or mixture, with which a place is plastered,] مَا يُطَيَّنُ بِهِ مَكَانٌ. (Ibn-' Abbád, O.) شَارُوقٌ signifies [The kind of plaster called]

كِلْسٌ, [q. v.,] (Kr, M,) i. q. صَارُوجٌ. (K. [See this last word: and see also the last sentence of the next preceding paragraph above.]) مَشْرَقٌ: see what next follows.

مَشْرِقٌ (S, M, O, Msb, K,) which by rule should be ↓ مَشْرَقٌ, (M, Msb,) but this latter is rarely used, (Msb,) The place, (M,) or quarter, or direction, (Msb,) of sunrise; (M, Msb;) [the east, or orient;] and ↓ شَرْقٌ signifies the same; (S, M, O, Msb, K;) as also ↓ مِشْرِيقٌ: (Seer, M:) the pl. of the first is مَشَارِقُ; and the pl. of ↓ شَرْقٌ is أَشْرَاقٌ. (M.) The dual, المَشْرِقَانِ, means The place of sunrise of summer and that of winter [E. 26 degrees N. and E. 26 degrees S. in Central Arabia]. (S, O, TA.) And also The place of sunrise and the place of sunset; [or the east and the west;] (M, O;) the former being thus made predominant because it denotes existence, whereas the latter denotes non-existence: (M:) thus in the saying, (M, O,) in the Kur [xliii. 37], (O,) يَا لَيْتَ بَيْنِى

وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ [O, would that between me and thee were the distance of the east and the west]. (M, O.) And [in like manner] one says ↓ مَا بَيْنَ الشَّرْقَيْنِ, meaning What is between the place of sunrise and the place of sunset. (M.) b2: See also مَشْرُقَةٌ. b3: The saying, cited by IAar, قُلْتُ لِسَعْدٍ وَهْوَ بِالأَزْارِقِ عَلَيْكَ بِالمَحْضِ وَبِالمَشَارِقِ

he explains as meaning [I said to Saad, he being at El-Azárik (a certain water in the بَادِيَة, TA in art. زرق)], Keep thou [to pure milk, and] to the sun [or the places of sunshine] in winter: but [ISd says,] in my opinion, المَشَارِق is here pl. of ↓ مُشَرَّقٌ applied to flesh-meat that is “ [cut into strips and] spread in the sun [to dry]; ” and this is confirmed by his saying بالمحض, each of them being food. (M.) مُشْرِقٌ: see شَرِقٌ. b2: Also Entering upon the time of sunrise: the pl. occurs in this sense in the Kur xv. 73 and xxvi. 60. (TA.) مَشْرُقَةٌ and مَشْرَقَةٌ (S, M, O, K) and مَشْرِقَةٌ, (M, O, K,) the last mentioned by Ks, (O,) A place of sitting in the sun; (S, O, K;) accord. to some, peculiarly, (TA,) in the winter; (O, K, TA;) and ↓ شَرْقَةٌ and ↓ مِشْرَاقٌ (S, O, K) and ↓ مِشْرِيقٌ (O, K) signify the same: (S, O, K:) or a place upon which the sun shines; accord. to some, peculiarly, in the winter, (M,) as also ↓ شَرْقَةٌ and ↓ شَرَقَةٌ (M, TA) and ↓ شَرْقٌ (M) and مشرق [app. ↓ مَشْرِقٌ, of the pl. of which, or of one of the first three words in this paragraph, see an ex. in a verse cited voce مَشْرِقٌ if the explanation of that verse by IAar be correct]. (TA.) مَشْرِقِىٌّ (Msb, TA) and مَشْرَقِىٌّ both [applied to a man] signify Of the east; or eastern: (Msb:) pl. مَشَارِقَةٌ. (TA.) مُشَرَّقٌ A place of prayer; syn. مُصَلًّى; (As, S, M, Mgh, K;) i. e., in an absolute sense: (TA:) or the place of prayer of the festival (العِيد): (TA:) or the place of prayer of the two festivals: and المُشَرَّقُ is said to mean the place of prayer of the festival at Mekkeh: (M, TA:) and the mosque of El-Kheyf. (S, K.) b2: And The festival (العِيد) [itself]: because the prayer thereon is after the شَرْقَة, i. e. the [rising] sun. (M.) A2: Also Flesh-meat [cut into strips and] spread in the sun [to dry: see its verb, 2]. (M.) See also مَشْرِقٌ, last sentence. b2: And A garment, or piece of cloth, [dyed yellow: or with saffron: see, again, its verb: or] dyed with a red colour. (O, K.) A3: And a fortress [or a watering-trough or tank (see 2, last sentence,)] plastered with شَارُوق. (O, K.) مُشَرِّقٌ Taking to the direction of the east, or place of sunrise: one says, شَتَّانَ بَيْنَ مُشَرِّقٍ

وَمُغَرِّبٍ [Different, or widely different, are one going towards the east and one going towards the west]. (S.) مِشْرَاقٌ: see مَشْرُقَةٌ.

A2: Also A man accustomed to make his enemy to be choked with his spittle. (Z, TA.) مِشْرِيقٌ: see مَشْرِقٌ: b2: and مَشْرُقَةٌ. b3: Also, (M, O, K,) of a door, (M, K,) A chink into which the light of the rising sun falls. (M, * O, K. *) b4: And المِشْرِيقُ is the name of A gate for repentance, in Heaven. (I'Ab, O, K.) See شَرْقٌ.