عن

1 عَنَّ, aor. ـِ (S, Mgh, Msb, K) and عَنُّ, (S, Msb, K,) the former accord. to some relaters, and the latter accord. to others, occurring in a verse of a Hudhalee, (TA,) inf. n. عَنَنٌ (S, Msb, K) and عَنٌّ (Msb, K) and عُنُونٌ, the first of which is also [or is properly] a simple subst., (K, [and such, in one sense, it is said to be in the Msb, as will be shown in what follows,]) said of an affair, or event, (Msb,) or of a thing, (S, * K,) It appeared before one: (K:) [and] i. q. عَرَضَ (S, Mgh) and (S, K) اِعْتَرَضَ (S, Msb, K) [i. e. it appeared; it showed, presented, or offered, itself: it occurred: and it presented itself, or intervened between a person and an object before him, as an obstacle: it opposed itself]: and so ↓ اِعْتَنَّ. (S, K.) [See also عَنَنٌ, below.] Imra-el-Keys says, فَعَنَّ لَنَا سِرْبٌ كَأَنَّ نِعَاجَهُ عَذَارَى دَوَارٍ فِى مُلَآءٍ مُذَيَّلِ (Mgh, TA, *) meaning, عَرَضَ, (TA,) i. e. and there appeared to us a herd of wild oxen, as though the females thereof were virgins making the circuit of Dawár, or Duwár, in long-skirted garments of the kind called مُلَآء; Dawár, or Duwár, being the name of an idol around which the people of the Time of Ignorance used to curcuit. (Mgh, * and EM pp. 46 and 47.) And one says, لَا أَفْعَلُهُ مَا عَنَّ فِى السَّمَآءِ نَجْمٌ, meaning مَا عَرَضَ [i. e. I will not do it as long as a star appears in the sky]. (S.) b2: And عَنَّ, (Msb, TA,) aor. ـِ (Msb,) inf. n. عَنَنٌ, (TA,) or this is a simple subst., (Msb, TA,) and the inf. n. is عَنٌّ, (TA,) He opposed himself (اِعْتَرَضَ, Msb, or تَعَرَّضَ, TA) to another (Msb) from right and left, (TA,) or from either side of him, (Msb,) with an abominable, or evil, action. (Msb, TA.) b3: And عَنَّ عَنِ الشَّىْءِ, aor. ـِ [inf. n., app., عَنٌّ,] He turned aside, or away, from the thing. (Msb.) b4: Hence the saying of the lawyers, عَنَّ عَنِ امْرَأَةٍ دُونَ أُخْرَى

[He turned away from one woman, not from another]; meaning he desired not one woman, but desired another: thus in the active form: and one may also say عُنَّ i. e. in the passive form [from one or another of the following significations of the trans. verb]. (Msb.) For the latter of these, and its var. عُنِنَ, see 2.

A2: عَنَنْتُ اللِّجَامَ: see 4. b2: عَنَّ دَابَّتَهُ He put a rein (عِنَان) to his beast. (TA.) And عَنَنْتُ الفَرَسَ, (S, Msb, K,) aor. ـُ (Msb;) in the M [↓ عَنَّنْتُ,] with tesh-deed; (TA;) I withheld the horse by means of his عِنَان [or rein]; (S, Msb, K;) as also ↓ أَعْنَنْتُهُ: (K:) or الفَرَسَ ↓ أَعْنَنْتُ signifies I put a rein to the horse: (Msb:) and it is said in the T that الفَارِسُ ↓ أَعَنَّ means the horseman drew, or pulled, the rein of his beast, to turn him back, or away, from his course. (TA.) b3: And عَنَنْتُهُ, (Msb,) and عُنَّ, (Mgh,) I confined him, (Msb,) and he was confined, (Mgh,) in the عُنَّة i. e. the enclosure (Mgh, Msb) of the camels. (Mgh.) A3: عَنَنْتُ فُلَانًا I reviled such a one; vilified him; or gave a bad name to him. (K.) A4: See also Q. Q. 1.2 عَنَّنْتُ اللِّجَامَ: see 4. b2: عَنَّنْت الفَرَسَ: see 1, last quarter. b3: [Hence, perhaps,] عُنِّنَ عَنِ امْرَأَتِهِ, (S, Msb, K,) inf. n. تَعْنِينٌ, (Msb,) which see also voce عُنَّةٌ, former half, in two places, He was pronounced by the judge (S, Msb, K) to be incapacitated from going in to his wife, (Msb, K,) or to have no desire for his wife: or to be withheld from her by enchantment, or fascination: (S, Msb, K:) and ↓ أُعِنَّ signifies the same; as also ↓ عُنَّ, (K, TA,) and ↓ عُنِنَ; and ↓ اعْتُنَّ. (TA. [Thus in the supplement to this art. in the TA; but it seems that the last of these verbs may be a mistranscription for أُعِنَّ, as this verb is there omitted, though the other verbs are mentioned, and followed by the part. ns. مَعْنُونٌ and مُعَنٌّ and مُعَنَّنٌ, but not مُعْتَنٌّ.]) b4: التَّعْنيِنُ also signifies The confining in a deep مَطْبَق [or subterranean prison]. (TA.) b5: And عَنَّنَتْ شَعَرَهَا, said of a woman, means شَكَلَتْ بَعْضَهُ بِبَعْضٍ [i. e. She plaited together two locks of her hair, of the fore part of her head, on the right and left, and then bound them with her other pendent locks or plaits]. (TA.) A2: See also Q. Q. 1.3 المُعَانَّةُ and العِنَانُ signify المُعَارَضَةُ, (S, Msb, K, TA,) as inf. ns. of عَانَّهُ [meaning He did like as he (the latter) did: or he opposed him, being opposed by him]. (TA.) See, below, شِرْكَةُ العِنَانِ: and also عُنَانَاكَ.4 أَعَنَّ [i. q. تَعَرَّضَ]. One says, ↓ أَعْنَنْتُ بِعُنَّةٍ

مَا أَدْرِى مَا هِىَ, (S, K, but in the latter لا ادرى,) meaning I addressed, applied, or directed, myself to a thing (تَعَرَّضْتُ لِشَىْءٍ) not knowing what it was. (S, K.) A2: And أَعْنَنْتُهُ لِكَذَا I exposed him, or caused him to become exposed, (عَرَّضْتُهُ,) to such a thing; and I turned him to it, or towards it. (S.) A3: أَعْننْتُ اللِّجَامَ I put a rein (عِنَان) to the bit; (S, K;) as also ↓ عَنَّنْتُهُ, (S, * K,) inf. n. تَعْنِينٌ; (S;) and ↓ عَنَنْتُهُ. (K.) b2: See also 1, last quarter, in three places. b3: أُعِنَّ عَنِ امْرَأَتِهِ: see 2.5 تعنّن He (a man) abstained from women without his being incapacitated from going in to them, because of blood-revenge that he sought. (TA.) 8 اعتنّ: see 1, first sentence.

A2: اِعْتَنَّ مَا عِنْدَهُمْ He became acquainted with their state, or case. (K.) A3: اعْتُنَّ: see 2.

R. Q. 1 عَنْعَنَةٌ [an inf. n. of which the verb is عَنْعَنَ] The substituting of ع for ء; [for instance,] saying عَنْ in the place of أَنْ: a practice of [the tribe of] Temeem: (S, K:) or, accord. to Fr, it is of the dial. of Kureysh and of those in their neighbourhood, and of Temeem and Keys and Asad and those in their neighbourhood: they change the أ of أَنَّ, with fet-h, into ع; but not when it is with kesr. (TA.) [See two instances in art. عنف, conj. 8.] b2: Hence, عَنْعَنَةُ المُحَدِّثِينَ [i. e. The saying of the relaters of traditions فُلَانٌ عَنْ فُلَانٍ عَنْ فُلَانٍ, suppressing the word رَوَى or حَدَّثَ or. سَمِعَ]: but this is said to be post-classical. (TA.) Q. Q. 1 عَنْوَنَ الكِتَابَ He put a superscription, or title, (عُنْوَان,) to the book, or writing; (S, * Msb;) or he wrote the عُنْوَان of the book, or writing; (K;) like عَلْوَنَهُ; (TA;) and ↓ عَنَّهُ, (S, K, TA,) aor. ـُ inf. n. عَنٌّ, (TA,) signifies the same; as also ↓ عنّنهُ, (S, K, TA,) inf. n. تَعْنِينٌ, mentioned by Lh; (TA;) and عَنَّاهُ, (S, K, TA,) formed by changing one of the ن s [of عَنَّنَ] into ى. (S, TA.) [See also Q. Q. 1 in art. عنو.]

عَنْ is used in three manners: A2: First, it is a prep.: and as such it has ten meanings. (Mughnee, K.) b2: (1) It denotes transition; (Msb, Mughnee, K;) either sensibly or virtually; (Msb;) and the Basrees have mentioned no other meaning than this: (Mughnee:) or, as Sb expresses it, (Msb,) it denotes what has passed [or rather it denotes passage] from the thing [that is mentioned immediately after it]: (S, Msb:) Er-Rághib says that it necessarily denotes transition from that to the mention of which it is prefixed: and the grammarians say that it is applied to denote what has passed and become remote from thee. (TA.) Thus in the saying, سَافَرْتُ عَنِ البَلَدِ [I journeyed from the country, or town]. (Mughnee, K. *) And in رَغِبْتُ عَنْ كَذَا [I abstained from such a thing; and hence, I did not desire, or wish for, such a thing]. (Mughnee.) And رَمَيْتُ عَنِ القَوْسِ [I shot an arrow, or arrows, from the bow]; (S, Mughnee;) because by means of the bow one projects his arrow from the bow, and makes it to pass therefrom: (S:) but another meaning of this will be mentioned in what follows. (Mughnee.) and أَطْعَمْتُهُ عَنْ جُوعٍ [I fed him so as to free him from hunger]; (S, Msb;) making hunger to be quitted, and passed from: (S, * Msb:) and in this case, مِنْ is used in its place, (S, TA,) as in the Kur cvi. 3; (TA;) or the meaning in this instance is, because of hunger. (Jel.) And جَلَسْتُ عَنْ يَمِينِهِ, [as though] meaning I sat passing away from the place of his right side, in sitting, to another place [adjacent thereto: but see another explanation near the end of the paragraph]. (Msb.) And اِنْصَرِفْ عَنِّى and تَنَحَّ عَنِّى [Turn thou, or go thou, away, or aside, from me]. (TA.) And أَخَذْتُ العِلْمَ عَنْهُ I understood, or became acquainted with, [or acquired,] knowledge, or science, from him; as though the understanding passed from him. (Msb.) [And similar to this is the phrase رَوَى عَنْ فُلَانٍ, for which عَنْ فُلَانٍ alone (the verb being understood) is often used, He related a tradition or traditions &c. as learned, or heard, or received, from such a one, or on the authority of such a one. In many other phrases also, some of which will be mentioned in treating of عَنْ as syn. with مِنْ, the former of these two prepositions is to be, or may be, expl. as denoting transition. For ex., one says, دَفَعَ عَنْهُ and دَافَعَ He repelled from him; and hence, he defended him: (see art. دفع:) and رَمَى عَنْهُمْ He shot in defence of them: (see an ex. in a verse cited voce مَعْبُولٌ:) and عَنْهُ is sometimes used for دِفَاعًا عَنْهُ; as in the phrase قَاتَلْتُ عَنْهُ I fought in defence of him; i. e., repelling from him. But the instances of this and other usages of عَنْ, exclusive of those mentioned in this paragraph, depending upon verbs or part. ns. expressed or obviously understood, are far too numerous to be here collected: many of these will be found among the explanations of words with which they occur.] b3: (2) It denotes a compensation; or something given, or received, or put, or done, instead, or in lieu, of another thing. (Mughnee, K.) Thus in the saying [in the Kur ii. 45], وَ اتَّقُوا يَوْمًا لَا تَجْزِى نَفْسٌ عَنْ نَفْسٍ شَيْئًا [And fear ye a day wherein a soul shall not give anything as a satisfaction for a soul, i. e. for another soul: or shall not make satisfaction for a soul at all; accord. to the latter rendering, شيئا being put in the accus. case after the manner of an inf. n.]. (Mughnee, K. *) And in the saying in a trad., صُومِى عَنْ أُمِّكِ [Fast thou for, or in lieu of, thy mother]. (Mughnee.) b4: (3) It denotes superiority (الاِسْتِعْلَآء [as used tropically]); (Mughnee, K;) i. e. as syn. with عَلَى. (Mughnee.) Thus in the saying of Dhu-l-Isba' El-'Adwánee, لَاهِ ابْنُ عَمِّكَ لَا أَفْضَلْتَ فِى حَسَبٍ

عَنِّى وَلَا أَنْتَ دَيَّانِى فَتَخْزُوَنِى (S, Mughnee,) i. e. To God be attributed the excellence of the son of thy paternal uncle (the meaning being لِلّٰهِ دَرُّ ابْنِ عَمِّكَ), thou hast not become possessed of superiority, in grounds of pretension to respect or honour, above me, or over me, (عَلَىَّ,) nor art thou my governor that thou shouldst rule me; for the well-known mode is to say أَفْضَلْتُ عَلَيْهِ. (Mughnee.) [Thus too in the phrases تَعَظَّمَ عَنْهُ and تَعَاظَمَ عَنْهُ (expl. in art. عظم), and in the phrase تَجَالَّ عَنْهُ (expl. in art. جل), and the like.] And thus it has been said to be used in the phrase [in the Kur xxxviii. 31], إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّى, meaning قَدَّمْتُهُ عَلَيْهِ [i. e. Verily I have preferred the love of good things above, or to, the remembrance, or praise, of my Lord]: but it is also said that it is here used in its proper manner, as dependent upon a denotative of state suppressed; the meaning being, مُنْصَرِفًا عَنْ ذِكْرِ رَبِّى [i. e. turning away from the remembrance, &c.]: and AO is related to have said that أَحْبَبْتُ is from أَحَبَّ, البَعِيرُ, signifying “ the camel lay down and did not become roused; ” and that the meaning is, I have become withheld by the love of good things from the remembrance, &c. (Mughnee.) and it is [said to be] used as denoting superiority or the like in the saying [in the Kur xlvii. last verse], فَإِنَّمَا يَبْخَلُ عَنْ نفْسِهِ [as though the meaning were He is niggardly only to himself (عَلَى نَفْسِهِ, for عَلَى is considered in this case as importing an ideal superiority); but the phrase may be better rendered, agreeably with the proper, or primary, signification of عَنْ, he withholds, with niggardliness, only from himself; as is indicated by Bd]. (Mughnee, K.) b5: (4) It denotes a cause. (Mughnee, K.) Thus in the saying [in the Kur ix. 115], وَمَا كَانَ اسْتِغْفَارُ إِبْرٰهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ [and Abraham's begging forgiveness for his father was not otherwise than because of a promise]. (Mughnee, K.) And thus in the saying [in the Kur xi. 56], وَمَا نَحْنُ بِتَارِكِى آلِهَتِنَا عَنْ قَوْلِكَ [And we are not, or will not be, relinquishers of our gods because of thy saying]: or the meaning may be, we do not, or will not, relinquish our gods, turning away (صَادِرِينَ, as a denotative of state relating to the pronoun [implied] in تاركى,) from thy saying; and this is the opinion of Z. (Mughnee.) [See also an ex. voce دَنْدَنَ, last sentence.] b6: (5) It is syn. with بَعْدَ. (S, Mughnee, K.) Thus in the saying [in the Kur xxiii. 42], عَمَّا قَلِيلٍ

لَيُصْبِحُنَّ نَادِمِينَ, (Mughnee, K,) meaning بَعْدَ قَلِيلٍ [i. e. After a little while, they will assuredly become repentant]. (TA.) And in the phrase [in the Kur lxxxiv. 19], لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ

[expl. in art. طبق], meaning حَالَةً بَعْدَ حَالَةٍ. (Mughnee.) And in the saying, وَمَنْهَلٍ وَرَدْتُهُ عَنْ مَنْهَلٍ

[And to many a watering-place have I come after a watering-place]. (Mughnee.) And in the saying of El-Hárith Ibn-'Obád, قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّى

لَقِحَتْ حَرْبُ وائِلٍ عَنْ حِيَالِ (S, * TA,) meaning بَعْدَ حِيَالٍ [i. e. Make ye two to be near to me the place of the tying of En-Na'ámeh (the name of a horse of the poet): the war of Wáïl has become pregnant after failing to be pregnant during a year, or years]. (TA.) And in the saying of Et-Tirimmáh, سَيَعْلَمُ كُلُّهُمْ أَنِّى مُسِنٌّ

↓ إِذَا دَفَعُوا عِنَانًا عَنْ عِنَانِ i. e. [All of them shall know that I am of full age, when they press forward] heat after heat. (TA.) b7: (6) It denotes the meaning of the preposition فِى. (Mughnee, K.) Thus in the saying, وَلَا تَكُ عَنْ حَمْلِ الرِّبَاعَةِ وَانِيَا [And be not thou remiss in bearing the responsibility of the obligation that thou takest upon thyself]; as is shown by the phrase, [in the Kur xx. 44], وَلَا تَنِيَا فِى ذِكْرِى: (Mughnee, K:) so it is said; but it seems that the meaning of وَنَى

عَنْ كَذَا is, “he passed from such a thing, not entering upon it; ” and وَنَى فِيهِ, “he entered upon it but was remiss, or languid: ” by الرِّبَاعَة is meant the payment of a bloodwit or the like. (Mughnee.) b8: (7) It is syn. with مِنْ. (Mughnee, K.) Thus in the saying [in the Kur xlii. 24], وَهُوَ الَّذِى يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ [And He is he who accepts repentance from his servants]. (AO, Mughnee, K.) Az mentions among the cases in which there is a difference between مِنْ and عَنْ, that the former has adjoined to it a noun signifying what is near; and the latter, [one signifying] what is remote; as in one's saying سَمِعْتُ مِنْ فُلَانٍ حَدِيثًا [I heard from such a one a narrative], and حَدَّثَنِى عَنْ فُلَانٍ حَدِيثًا [He related to me a narrative from such a one, a phrase similar to رَوَى عَنْ فُلَانٍ, mentioned among exs. of the first meaning of عن]: accord. to As, one says, حَدَّثَنِى فُلَانٌ مِنْ فُلَانٍ, meaning عَنْهُ [i. e. Such a one related to me from such a one]; and لَهِيتُ مِنْ فُلَانٍ and عَنْهُ [I became diverted from such a one so as to forget him]: accord. to Ks, one says لَهِيتُ عَنْهُ only: and عَنْكَ جَآءَ هٰذَا as meaning مِنْكَ [i. e. From thee came this]. (TA.) b9: (8) It is syn. with بِ. (Mughnee, K.) Thus [it is said to be used] in the phrase [in the Kur liii. 3], وَمَا يَنْطِقُ عَنِ الْهَوَى [Nor does he speak with the desire of self-gratification]: (Mughnee, K:) but it seems that it is here used in its proper [or primary] sense; and that the meaning is, وَمَا يَصْدُرُ قَوْلُهُ عَنْ هَوًى [nor does his speech proceed from desire of self-gratification; so the phrase may be well rendered, nor does he speak from the desire &c.]. (Mughnee.) One says also, أَجَابُوا عَنْ بَوَآءٍ وَاحِدٍ, meaning بِجَوَابٍ وَاحِدٍ [i. e. They replied with one reply]. (T, S, O, K, all in art, بوأ.) And جَاؤُوا عَنْ آخِرِهِمْ [They came with the last of them; عَنْ being here syn. with بِ; meaning they came all, without exception]. (A in art. اخر.) [and in like manner, قَتَلُوهُمْ عَنْ آخِرِهِمْ They slew them with the last of them; meaning they slew them all, without exception.] b10: (9) It denotes the using a thing as an aid or instrument. (Mughnee, K.) Thus in the saying, رَمَيْتُ عَنِ القَوْسِ [I shot with, or by means of, the bow], accord. to Ibn-Málik; (Mughnee, K;) because one says also, رَمَيْتُ بِالقَوْسِ; both mentioned by Fr. (Mughnee.) [Another explanation of this phrase has been mentioned before.] b11: (10) It is redundant, to compensate for another [عن] suppressed (Mughnee, K.) Thus in the saying, أَتَجْزَعُ إِنْ نَفْسٌ أَتَاهَا حِمَامُهَا فَهَلَّا الَّتِى عَنْ بَيْنِ جَنْبَيْكَ تَدْفَعُ [Art thou impatient if the decreed event of death befall a soul? but why wilt not thou repel from, i. e. defend, that which is between thy two sides?]; (Mughnee, K;) the meaning being, تَدْفَعُ عَنِ الَّتِى بَيْنَ جَنْبَيْكَ; (IJ, Mughnee;) عن being suppressed before the conjunct noun [التى], and added after it. (Mughnee, K.) And sometimes it is redundant without compensation, when conjoined with a pronoun: Az says that the Arabs make عَنْكَ redundant in the phrase خُذْ ذَا عَنْكَ [meaning Take thou, or receive thou, this]: (TA:) [but خُذْ عَنْكَ is expl. in the S and L, in art. اخذ, as meaning خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشَّكَّ وَالمِرَآءَ: see 1 in art. اخذ:] and اُنْفُذْ عَنْكَ, occurring in a trad., is expl. as meaning دَعْهُ [i. e. Leave thou it]: (TA:) or this means go thou from thy place; pass thou from it. (L in art. نفذ.) [See also the last ex. in this paragraph.]

A3: The second manner of using it is, as a particle of the kind called مَصْدَرِىٌّ, [combining with an aor. following it to form an equivalent to an inf. n.,] as is done by the tribe of Temeem, (Mughnee, K, *) in what is termed their عَنْعَنَة: (K: [see R. Q. 1:]) they use it in the place of أَنْ; (S, Mughnee;) saying, أَعْجَبَنِى عَنْ تَفْعَلَ, (Mughnee, K,) for أَنْ تَفْعَلَ [meaning Thy doing such a thing pleased me]. (Mughnee.) Dhu-r-Rummeh says, أَعَنْ تَرَسَّمْتَ مِنْ خَرْقَآءَ مَنْزِلَةً

مَآءُ الصَّبَابَةِ مِنْ عَيْنَيْكَ مَسْجُومُ [Is thy having looked upon the traces of a place of abiding of thy beloved Kharkà the cause that the water of excessive love is shed from thine eyes?]. (S, Mughnee.) And thus they do in the case of أَنَّ; saying, مُحَمَّدًا رَسُولُ اللّٰهِ ↓ أَشْهَدُ عَنَّ [I acknowledge, or declare, or testify, that Mohammad is the apostle of God]. (Mughnee.) A4: The third manner of using it is, as a noun, in the sense of جَانِب, (Mughnee, K, *) or نَاحِيَة: (S:) and this is said to be in three cases. (Mughnee.) b2: (1) It is when مِنْ is prefixed to it; and this is of frequent occurrence: (Mughnee:) as in the saying, وَلَقَدْ أَرَانِى لِلرِّمَاحَ دَرِيْئَةً مِنْ عَنْ يَمِينِى مَرَّةً وَأَمَامِى

[And verily I see me to be like a ring for the spears to be aimed at, from the side of my right hand at one time, and from before me at another time]: (Mughnee, K: *) and in the saying, جِئْتُ مِنْ عَنْ يَمِينِهِ I came from the side of his right hand. (S.) In the opinion of Ibn-Málik, مِنْ prefixed to عَنْ is redundant; but accord. to others, it is used [as expl. above,] to denote the beginning of a space between two limits: these say that قَعَدْتُ عَنْ يَمِينِهِ means فِى جَانِبِ يَمِينِهِ [i. e. I sat in the side of his right hand], either closely or otherwise; but if you say مِنْ [before عَنْ], the sitting is particularized as being close to the first part of the lateral space. (Mughnee.) b3: (2) It is also when عَلَى is prefixed to it: (Mughnee:) thus in the saying, عَلَى عَنْ يَمِينِى مَرَّتِ الطَّيْرُ سُنَّحَا [On, or over, the side of my right hand, the birds passed along turning the right side towards me, or turning the left side towards me; the last word being a pl., accord. to analogy, of سَانِحٌ, which is used in two opposite senses]: (Mughnee, K:) but this usage is extraordinary; no other instance of it than that here cited having been preserved. (Mughnee.) b4: (3) It is also when what is governed by it in the gen. case and the agent of the verb in connection with it are two pronouns having one application: so says Akh: as in the saying of Imra-el-Keys, دَعْ عَنْكَ نَهْبًا صِيحَ فِى حَجَرَاتِهِ [or فَدَعْ عَنْكَ: see the entire verse cited and expl. in art. حجر]: but it is shown to be not a noun in such a case by this, that جَانِب may not take its place [unless used in a tropical sense]. (Mughnee. [See what has been said above, that عَنْكَ in a phrase of this kind is held to be redundant.]) عَنَّ for أَنَّ: see the next preceding paragraph, last quarter.

عَنٌّ: see أَعْنَانٌ. b2: إِنَّه يَأْخُذُ فِى كُلِّ عَنٍّ means the same as فى كلّ فَنٍّ [i. e. Verily he enters upon every mode, or manner, of speech or the like]; and so فى كلّ سَنٍّ. (TA.) عَنَّةٌ: see what next follows.

عُنَّةٌ The presenting, or opposing, oneself, with meddling, or impertinent, speech; with speech respecting that which does not concern him; (Msb, TA;) as also ↓ عَنَّةٌ, with fet-h, (Msb,) or ↓ عِنَّةٌ, with kesr. (TA.) b2: أَعْطَيْتُهُ عَيْنَ عُنَّةٍ, (S,) or عَيْنَ عُنَّةَ, imperfectly decl., and sometimes عَيْنَ عُنَّةٍ, (K,) means I gave to him distinguishing him particularly from among his companions: (S, K:) from العَنُّ signifying “ the presenting, or opposing, oneself. ” (TA.) And one says, رَأَيْتُهُ عَيْنَ عُنَّةٍ (S) or عُنَّةَ (K) I saw him just now, (S, K, TA,) presenting, or opposing, himself, (TA,) without my seeking him. (S, TA.) And أَعْنَنْتُ بِعُنَّةٍ مَا

أَدْرِى مَا هِىَ: see 4. (S, K.) A2: It is also the subst. from عُنِّنَ عَنِ امْرَأَتِهِ [i. e. a subst. signifying The state of being pronounced by the judge to be incapacitated from going in to his wife, or to have no desire for his wife: or of being withheld from her by enchantment, or fascination]: (S, Msb, * K:) or incapacity to go in to women: (Mgh, Msb:) or undesirousness of women: (Msb:) a word used in this sense by the lawyers; (Mgh, Msb;) who say, بِهِ عُنَّةٌ: (Msb:) but it is declared to be a low word, not allowable; (Mgh, Msb;) instead of which one should say ↓ تَعْنِينٌ, (Mgh,) or, accord. to Th and others, ↓ عَنَنٌ, and ↓ عِنِّينَةٌ, and accord. to the Bári', ↓ عَنَانَةٌ: (Msb:) [i. e.] ↓ عِنِّينَةٌ signifies undesirousness of women: (S:) or, as also ↓ عِنِينَةٌ, and ↓ عَنَانَةٌ, and ↓ تَعْنِينٌ, and ↓ تَعْنِينَةٌ, (K,) and ↓ عِنِّينِيَّةٌ, (TA,) it signifies thus, or non-performance of the act of going in to women, by reason of impotence. (K, TA.) A3: Also An enclosure (S, Mgh, Msb, K) made of wood, (S, Msb, K, TA,) or of trees, (TA,) for camels, (S, Mgh, K, *) or for camels and horses, (Msb,) or for camels and sheep or goats, to be confined therein: (TA:) or an enclosure at the door of a man, in which are his camels and his sheep or goats: (Th, TA:) pl. عُنَنٌ (S, K) and عِنَانٌ. (K.) لَا يَجْتَمِعُ اثْنَانِ فِى عُنَّةٍ [Two (app. meaning stallion-camels) will not be together in an enclosure for camels] is one of their sayings. (TA.) And one says, كالْمُهَدِّرِ فِى العُنَّةِ Like the brayer (meaning the braying stallion-camel) in the enclosure of trees, in which the stallion-camel is sometimes confined to prevent him from covering; such a stallion being hence termed ↓ معَنًّى, originally ↓ مُعَنَّنٌ: (Meyd:) it is a prov., applied to a man (Meyd, TA, and S and A and K in art. هدر) raising a cry and clamour, (S, K,) or threatening, (TA,) who does not make his saying, or action, to have effect; (S, * Meyd, K;) like the camel that is so confined, prevented from covering, and brays. (S, K.) b2: It is also said, by El-Bushtee and in the K, to signify A rope; and in a verse of El-Aashà, in which he mentions flesh-meat as put upon the عُنَن, this last word has been expl. as meaning ropes which are stretched, and upon which is thrown the flesh-meat that is cut into strips, or oblong pieces, and dried in the sun: but Az says that the right meaning is, the enclosures for camels; that he had seen such enclosures in the desert, thus called because facing the direction whence blows the north wind, to protect the camels from the cold of that wind; and that he had seen the people spread the flesh-meat cut into strips, or oblong pieces, and dried in the sun, upon them: he thinks that the word was expl. as meaning ropes by one who had seen the poor of the sacred territory extending ropes in Minè, and putting upon them the flesh of the victims of sacrifice that had been given to them. (TA.) b3: Also A booth by means of which one shades himself, made of panic grass (ثُمَام) or [probably a mistake for and] branches of trees. (IB, TA.) b4: And Reeds, or plants or herbage, which a man collects, to give, as fodder, to his sheep or goats: one says, جَآءَ بِعُنَّةٍ

عَظِيمَةٍ [He came with, or brought, a great collection of reeds, &c.]. (TA.) And one says, كُنَّا فِى عُنَّةٍ مِنَ الكَلَأِ, and غُنَّةٍ, and ثُنَّةِ, i. e. We were in abundant herbage. (TA.) A4: Also The دِقْدَان (thus [correctly, as will be shown by an explanation in what follows, confirmed by an ex. from a poet,] in more than one of the copies of the K, in the CK دَقْدان, in the copy of the K followed in the TA وقدان, and in the L رقدان,) of the cooking-pot: (K, TA:) MF read وقدان, and conjecturally, and from analogy, supposed it [to be وَقَدَان and] to mean غَلَيَان; but the word is arabicized from the Pers\. ديكدان, [correctly ديگدان, pronounced dēgdān,] a name for the thing upon which the cooking-pot is set up; and thus it [i. e. عُنَّةٌ] is expl. in the M and other lexicons [among which may be mentioned the L]: hence the saying of a poet, عَفَتْ غَيْرَ أَنْآءٍ وَمَنْصَبِ عُنَّةٍ

وَأوْرَقَ مِنْ تَحْتِ الخَصَاصَةِ هَامِدِ [It (the دار, or place of abode,) was effaced, save trenches dug around the tents to keep off the torrent, and the place of the setting-up of the support of the cooking-pot, and ashes beneath the space between the three stones that formed that support, in a state of extinction]. (TA.) عِنَّةٌ: see the next preceding paragraph, first sentence.

عَنَنٌ is a subst. [as well as an inf. n.] of عَنَّ; (Msb, K, TA;) [as such,] i. q. اِعْتِرَاضٌ [used as a simple subst., meaning Opposition]; (K, * TA;) as also ↓ عِنَانٌ: (K, TA:) or opposition of oneself to another, from either side of him, with an abominable, or evil, action. (Msb.) El-Hárith Ibn-Hillizeh says, عَنَنًا بَاطِلًا وَظُلْمًا كَمَا يُعْ تَرُ عَنْ حُجْرَةِ الرَّبِيضِ الظِّبَآءُ (TA,) meaning In wrong opposition, (اِعْتِرَاضًا بَاطِلًا), [and injurious conduct], like as when gazelles are sacrificed [in fulfilment of a vow] for what is due on the part of the flock of sheep, or herd of goats. (EM p. 281.) And it is said in a trad., بَرِئْنَا إِلَيْكَ مِنَ الوَثَنِ والعَنَنِ i. e. [We are clear, to thee,] of the idol (الصَّنَم) and opposition (الاِعْتِرَاض); as though saying, of associating another with God and of wrongdoing: or, as some say, the meaning [of the last word] in this case is disagreement, or opposition, or contravention, (الخِلَاف), and that which is wrong (البَاطِل). (TA.) And in another trad., دَهِمَتْهُ المَنِيَّةُ فِى عَنَنِ جِمَاحِهِ [Death came upon him suddenly in the opposition of his heedless, or inconsiderate, course]. (TA. [There expl. only by the words هُوَ مَا لَيْسَ بِقَصْدٍ.]) And one says, هُوَ لَكَ بَيْنَ الأَوْبِ وَالعَنَنِ, meaning [He is to thee in a state] between obedience and disobedience. (TA.) ↓ وَرْهَآءُ العِنَانِ, a phrase used by a poet, means [A woman foolish in] opposing herself, or intervening, in every discourse. (TA.) And العَنَنُ signifies also [particularly] Death's opposing itself, and preceding: (TA, JM:) occurring in a trad. of Sateeh [the Diviner]. (TA.) b2: See also عِنَانٌ, near the middle of the paragraph. b3: Also The place in which a person, or thing, presents, or opposes, himself, or itself. (TA.) b4: See also أَعْنَانٌ.

A2: And see عُنَّةٌ, former half.

عَنَانٌ Clouds: (S, Msb, K:) or, accord. to some, clouds appearing, or presenting themselves, or extending sideways, in the horizon; as also ↓ سَحَابٌ عَانٌّ: (TA:) such as retain the water: (K:) one whereof is termed ↓ عَنَانَةٌ, (S, Msb, K,) and ↓ عَانَّةٌ. (S.) b2: And عَنَانُ السَّمَآءِ, (Mgh, MF, TA,) in the K said to be ↓ عِنَان, with kesr, but the former is the right, (MF, TA,) The lofty region of the sky: (Mgh:) or what appears, of the sky, to one looking at it. (K. [See also أَعْنَانٌ.]) b3: And عَنَانُ الدَّارِ, likewise with fet-h, accord. to the K ↓ عِنَان, with kesr, which is wrong, (TA,) The side of the house, (K, TA,) that appears to one. (TA.) عِنَانٌ: see عَنَنٌ, in two places. b2: Also an inf. n. of 3 [q. v.]. (TA.) A2: And A certain appertenance of a horse or the like; (S, Msb;) [i. e. the rein;] the strap of the bridle, by means of which the horse, or similar beast, is withheld: (K:) [said to be] so called because it lies over against the mouth, not entering into it, (Msb,) or because its two straps lie over against the two sides of the neck of the beast, on the right and left: (TA:) pl. أَعِنَّةٌ (S, Msb, K) and عُنُنٌ, (K,) or, accord. to Sb, the former only. (TA.) [Sometimes it may be rendered The bridle; as in the first of the following phrases.] ثَنَيْتُ عَلَى الفَرَسِ عِنَانَهُ I put upon the horse his bridle. (TA.) فَرَسٌ قَصِيرُ العِنَانِ [A horse short in the rein] implies discommendation, as denoting shortness of the neck: [but] هُوَ قَصِيرُ العِنَانِ [said of a man] means قلِيلُ الخَيْرِ [i. e. (assumed tropical:) He is one possessing little, or no, good; or few, or no, good things; or little, or no, goodness]: and إِنَّهُ لَطَوِيلُ العِنَانِ [lit. Verily he is one whose rein is long] means, (assumed tropical:) an exalted person; of great chiefdom, or eminence. (TA.) رَجُلٌ طَرِفُ العِنَانِ (S, * K, TA, TK, in one of my copies of the S طَرفُ, and in the other طرَفُ, and in copies of the K طَرْقُ, [but correctly طَرِف, q. v., like كَتِف, as is said in the TK,]) means (tropical:) A man light, or active. (S, K, TA.) فُلَانٌ

أَبِىُّ العِنَانِ (assumed tropical:) Such a one is one who refuses the rein. (TA.) ذُو العِنَانِ applied to the horse means (assumed tropical:) The tractable, or submissive. (TA.) And ذَلَّ عِنَانُ فُلَانٍ (assumed tropical:) Such a one became submissive. (TA.) ابْغ مِنْ عِنَانِهِ [in which the first word is written in my original thus, but it has been altered by the copyist, and I doubt not that it is correctly أَرْخِ, the phrase, reading thus, being well known, i. e. Slacken thou his rein,] means (assumed tropical:) ease thou him, or relieve him. (TA.) اِثْنِ عَلَىَّ عِنَانَهُ means Turn thou back [or bend thou] towards me his rein. (TA.) جَآء ثَانِيًا فِى عِنَانِهِ [thus in my original, but correctly مِنْ عنانه, as in the S in art. ثنى, i. e. He came bending a part of his rein, turning from his course,] means (assumed tropical:) he [came having] accomplished the object of his want. (TA.) مَلَأَ عِنَانَ دَابَّتِهِ (assumed tropical:) He made, or urged, his beast to run vehemently. (TA.) And [hence, app.,] اِمْتَلَأَ عِنَانُهُ (assumed tropical:) The utmost of his power, or ability, was accomplished. (TA.) هُمَا يَجْرِيَانِ فِى عِنَانٍ (assumed tropical:) They two are equal in excellence or otherwise. (TA.) b2: Also (assumed tropical:) A heat; or single run to a goal, or limit: one says, جَرَى الفَرَسُ عِنَانًا (assumed tropical:) The horse ran a heat: and كَبَا فِى عِنَانِهِ (assumed tropical:) He stumbled in his heat. (TA.) See also an ex., in a verse of Et-Tirimmáh, voce عَنْ, in the middle of the paragraph. And ↓ عَنَنٌ signifies the same, i. e. A heat of a beast: and also the beginning of speech: whence the prov., مُعْتَرِضٌ لِعَنَنٍ لَمْ يَعْنِهِ meaning (assumed tropical:) Addressing himself to that which is not of his business (مَا لَيْسَ مِنْ شَأْنِهِ). (Meyd.) b3: And A long rope or cord. (TA.) b4: And العِنَانُ signifies حَبْلُ المَتْنِ [The cord of the portion of the back along which extends the spine; app. meaning the spinal cord, also called medulla spinalis, considered as a single cord]: (K:) [but this consists of two lateral cords, connected together: and therefore, app., it is said that] عِنَانَا المَتْنِ signifies حَبْلَاهُ [the two cords of the مَتْن]. (S.) A3: شِرْكَةُ العِنَانِ is The copartnership of two persons in one particular thing, (S, Mgh, Msb, K,) exclusive of the rest of the articles of property of either: (S, Msb, * K:) as though a thing presented itself to them (عَنَّ لَهُمَا, S, Mgh, Msb) and they bought it (S) and they then became copartners in it: (S, Mgh, Msb:) so says ISk: (Mgh:) or it is from the عِنَان of the horse, because each assigns to his companion the عنان of the free management of part of the property: (Mgh, Msb:) or because it is allowable for them to differ, like as does the عنان in the hand of the rider when pulled and when slackened: (Mgh:) or, accord. to Az, it is the case in which each of the two copartners produces deenárs or dirhems, which they mix together, and each gives permission to the other to traffic therewith: and the lawyers differ not in respect of its being lawful; if they gain upon the two sums, the gain being between them; and if they lose, the loss being on the head of each of them [equally]: the partnership of two persons in everything that is in their possession is called شِرْكَةُ المُفَاوَضَةِ [q. v.]: (TA:) or it is the case of one's competing with a man in the making of a purchase, and saying to him, “ Make me to be a partner with thee; ” this being before he [the purchaser] becomes entitled to الغَلَق, or الغِلْق, or العلق, or العَلَق: (K: [the last word in this explanation, thus written in four different ways in different copies of the K, following the words قَبْلَ أَنْ يَسْتَوْجِبَ, I think to be most probably الغَلَقَ, and to mean irredeemability by the seller, from غَلِقَ الرَّهْنُ:]) or it is the case of two persons' being equal in partnership, (Z, Msb, K, TA,) in respect of what they contribute of gold or silver; and is from the عِنَان of the beast; (TA;) because the عنان of the beast consists of two equal single pieces: (Z, Msb, K, TA:) or it is from العِنَان as syn. with ↓ المُعَانَّة, meaning المُعَارَضَة; (Msb, TA;) because each of them does like as does the other in respect of his property [that he supplies] and in selling and buying. (TA.) See an ex. in a verse cited in art. شرك, conj. 3. b2: See also عَنَانٌ, in two places.

عَنُونٌ and ↓ عَانٌّ One who presents, or opposes, himself, with meddling, or impertinent, speech; with speech respecting that which does not concern him: pl. [of the former agreeably with analogy]

عُنُنٌ. (TA.) b2: And the former, A beast (دَابَّة) that precedes in journeying, or progress; (S, K, TA;) that vies with the [other] beasts in journeying, or progress, and precedes them; and applied to a wild ass in this sense. (TA.) عَنِينٌ One unable to retain the wind of his belly. (K.) b2: See also عِنِّينٌ.

عَنَانَةٌ: see عَنَانٌ: A2: and see also عُنَّةٌ, former half, in two places.

عِنِينَةٌ: see عُنَّةٌ, former half.

عُنَانَاكَ means The utmost of thy power, or ability, or of thy case: (S, K:) so in the saying, عُنَانَاكَ أَنْ تَفْعَلَ كَذَا [The utmost of thy power, &c., is, or will be, thy doing such a thing]: (S:) as though from ↓ المُعَانَّةُ; (S, TA;) the case being that thou desirest to do a thing, and an obstacle intervenes in the way to it, preventing thee and withholding thee from it: (TA:) but it is disputed whether it be correctly thus, or غُنَامَاكَ. (IB, TA.) هُوَ عَنَّانٌ عَلَى آنُفِ القَوْمِ He is wont to precede, or outstrip, the people, or party. (TA.) b2: and هُوَ عَنَّانٌ عَنِ الخَيْرِ He is [one who holds back from doing good, or] slow, or tardy, to do good. (K.) العَنُّونُ, of the measure فَعُّول, is an intensive epithet applied to the present world (الدُّنْيَا) [as meaning The offerer of much opposition]; because it opposes itself to mankind. (TA.) عِنِّينٌ, (S, Mgh, Msb, * K, TA,) of the measure فِعِّيلٌ in the sense of the measure مَفْعُولٌ, (S,) and ↓ عَنِينٌ, [thus written in two places in the TA, and written without teshdeed in my copy of the Msb, but in the latter case app. from carelessness of the copyist, for otherwise the well-known form عِنِّينٌ is not there mentioned,] of which (i. e. of عَنِينٌ) عُنُنٌ is pl., [which seems to show that عَنِينٌ is not a mistranscription for عِنِّينٌ, for فُعُلٌ is a measure of a pl. of many epithets of the measure فَعِيلٌ, as جَدِيدٌ and نَذِيرٌ &c., but not, to my knowledge, of any word of the measure فِعِّيلٌ,] (TA,) A man incapable of going in to women; (Mgh, Msb;) one who does not go in to women by reason of impotence: (K:) or, as some say, one who has connection with her who is not a virgin, but not with the virgin: (TA:) or a man who is not desirous of women: (S, K:) and ↓ مَعْنُونٌ and ↓ مُعَنٌّ (Msb, TA) and ↓ مُعَنَّنٌ (TA) signify the same. (Msb, TA.) And عِنِّينَةٌ signifies A woman not desirous of men: (S, Msb, * TA:) but there is disagreement in respect of the application of the epithet to a woman. (TA.) عِنِّينَةٌ, as a subst.: see عُنَّةٌ, former half, in two places.

عُنْوَانٌ and عِنْوَانٌ (S, Msb, K) and ↓ عُنْيَانٌ and عِنْيَانٌ, (S, K,) the first of which is the most chaste, (S,) originally عُنَّانٌ, (K,) of a book, or writing, (S, Msb,) The superscription, or title, thereof: (TK:) what these words denote is thus called because it occurs (يَعِنُّ, K, TA, i. e. يَعْرِضُ, TA) in a bordering part thereof: (K, TA:) and they also signify [sometimes, as indicating the nature of the contents,] the preface of a book, or writing. (TK.) And Anything that serves as an indication of another thing is called its عُنْوَان. (Msb, K.) One says, الظَّاهِرُ عُنْوَانُ البَاطِنِ, meaning The outward state of the man is the indication of the inward state. (TK.) And one says of a man who speaks obliquely, not plainly, جَعَلَ كَذَا عُنْوَانًا لِحَاجَتِهِ He made such a thing to be an indication of his want. (TA.) [See also art. عنو.]

عُنْيَانٌ and عِنْيَانٌ: see the next preceding paragraph.

عِنِّينِيَّةٌ: see عُنَّةٌ, former half.

عَانٌّ and عَانَّةٌ: see عَنَانٌ. b2: And for the former, see also عَنُونٌ. b3: Also, the former, A long mountain (جَبَل), (K, TA, in some copies of the K حَبْل [i. e. rope],) that presents itself in the direction in which one is going, and interrupts his way. (TA.) أَعْنَانٌ The sides, quarters, tracts, or regions, of anything: (Yoo, TA:) this is the proper signification: (TA:) [hence,] أَعْنَانُ السَّمَآءِ [in one of my copies of the S السَّحَابِ, but altered from السَّمَآءِ,] means The sides, quarters, tracts, or regions, of the sky: (K:) or the surfaces thereof, and what present themselves to view of the sides, quarters, tracts, or regions, thereof; as though pl. of ↓ عَنَنْ, (S, TA,) or of ↓ عَنٌّ: (TA:) the vulgar say عِنَانُ السَّمَآءِ. (S, TA.) b2: And [it is said that]

أَعْنَانُ الشَّيَاطِينِ means The natural dispositions of the devils. (K.) It is said of camels, in a trad., خُلِقَتْ مِنْ أَعْنَانِ الشَّيَاطِينِ [as though meaning They are created of the natural dispositions of the devils]: and in another trad., أَعْنَانُ الشَّيَاطِينِ occurs as said [app. by Mohammad] in answer to a question respecting camels: [but] accord. to IAth, the meaning seems to be, that, by reason of their many evil affections, they are as though they were from the tracts of the devil in respect of their natural dispositions. (TA.) تَعْنِينَةٌ: see عُنَّةٌ, former half.

مُعَنٌّ: see عِنِّينٌ.

مِعَنٌّ One who enters into that which does not concern him, and interferes in everything; (K;) i. q. عِرِّيضٌ, (S,) or عَرِّيضٌ مِتْيَحٌ: (TA: [see these two words:]) fem. with ة (S, K.) b2: and An orator, or a preacher; syn. خَطِيبٌ: (S, K:) or an eloquent خطيب. (TA.) A2: See also the next paragraph.

مُعَنَّنٌ: see عِنِّينٌ: b2: and see also مُعَنًّى, in art. عنو.

A2: مُعَنَّنَةُ الخَلْقِ (tropical:) A girl, or young woman, compact in make; (K, TA;) [as though] compactly twisted like the عِنَان [or rein]: (A, TA:) and ↓ مِعَنَّةٌ (assumed tropical:) a woman compact in make, not flabby in the belly. (TA.) A3: See also عُنَّةٌ, near the middle.

مُعَنًّى: see عُنَّةٌ, near the middle.

مَعْنُونٌ [pass. part. n. of 1, q. v.

A2: And] i. q. عِنِّينٌ; q. v. (Msb, TA.) b2: And Possessed; or mad, or insane. (K, TA.)

طرق
الطَّرْق: نَتْفُ الصوْفِ بالمِطْرَقَة وهي الخَشَبَةُ التي يُضْرَبُ بها، والجميع المَطارِقُ، وهيِ - أيضاً - تكونُ مَعَ الحَدّادِين. وفي المَثَل: " ضرْبُكَ بالفِطِّيْس خيْر من المِطْرَقَة ".
والطِّرَاقُ: الحَدِيدُ الذي يُعَرضُ ثم يُدَارُ فَيُجْعَلُ بَيْضَةً أو ساعِداً ونحوه، فكُلُّ صَنْعَةٍ على حَذْوٍ: طِرَاقٌ، وكلّ قَبِيلةٍ على حِيالِها كذلك.
وجِلْدُ النَّعْل: طِرَاقُها إذا عُزِلَ عنها الشِّرَاكُ.
وتًرْسٌ مُطْرَق: وهو أنْ يُقَوَّرَ جِلْدٌ على مِقْدَارِ التُّرْس فَيُلْزَقَ به. ورِيْشٌ طِرَاقٌ.
والسَّماوات السَّبْعُ طَرائقُ بعضها فوق بعضٍ.
وقُدَامى الجَنَاح مُطْرَقٌ بعضُها على بعضٍ.
وثَوْبٌ طَرائقُ: أي قِطَعٌ. وجَبَل مُطرّقٌ: فيه ألْوانٌ.
وطارَقَ بين ثَوْبَيْنِ: أي ظاهَرَ بينهما. والطَّرِيْقُ: مَعْرُوْفٌ، يُذَكَّرُ ويُؤنَثُ.
والطَّرِيْقَةُ: كُلُّ أحْدُوْرَةٍ من الأرض أو صَنِفَةٍ من الثَّوْب، وكذلك من الألوان، والجميع الطَّرائقُ.
والطَّرِيْقَةُ: الحالُ. ومن خُلُقِ الانسانِ: لِيْنٌ وانْقِيَادٌ، وإنَّ في طَرِيْقَتِه لَعِنْدَاوَةً: أي في لِيْنِه بَعْضُ العُسْرِ، ويُقال طِرّيقَةٌ أيضاً.
والطَّرِيْقَة: أماثِلُ القَوْم، هؤلاء طَرِيْقَةُ قَوْمِهم، والجميع طَرَائقُ.
والطَّرِيْقَةُ: عَمُوْدُ المِظَلَّةِ والخِبَاءِ والبُيُوتِ من الشَّعر، طَرقُوا بينهم تَطْرِيقاً. ونَسِيْجَةٌ تُنْسَجُ من صُوفٍ أو شَعرٍ.
وطَرْقُ الفَحْل: ضِرَابُه لِسَنَةٍ. واسْتَطْرَقَ فلانٌ فلاناً فَحْلَهُ فأطْرَقَه: أي أعطاه لِيَضْرِبَ في إبِلِه.
والمَرْأةُ طَرُوْقَةُ زَوْجِها.
والطَّرُوْقَةُ: القَلُوصُ التي بَلَغَتِ الضرَابَ. ويُقال: أطْرِقْني فَحْلَكَ. ولكَ طَرْقُهُ العامَ. وناقَةٌ مِطْرَاقٌ: قَرِيْبَةُ العَهْدِ بالفَحْل. والطّارِقِيَّةُ: ضَرْبٌ من القَلائدِ.
والطارِق: كَوْكَبُ الصُّبْح. والذي يَجِيْء لَيْلاً، طَرَقَ طُرُوْقاً وطَرْقاً، ورَجُلٌ طُرَقَةٌ: يَسْري حتّى يَطْرُقَ أهْلَه.
والأطْرَاقُ: ما يَطْرُقُ من المَكارهِ.
والإطْرَاقُ: السُّكُوْتُ. ورَجُلٌ طِرِّيْقٌ: كثيرُ الإطْرَاقِ فَرَقاً. والكَرَوَان المُذَكِّرْ: طِرِّيْقٌ لأنَّه إذا رأى إنْساناً سَقَطَ على الأرض فأطْرَقَ، ويُقال له: " أطْرِقْ كَرا أطْرِقْ كَرا؛ إن النعَامَ في القُرى، إنَّكَ لا تُرى " عِنْدَ صَيدِه.
وأمُّ طُرّيْقٍ: الضَّبُعُ، إذا دُخِلَ عليها وَجَارُها قيل: أطْرِقي أمَّ طُريق لَيْسَتِ الضَبُعُ ها هنا. ورَجُلٌ مُطَرقٌ: غَلِيْظُ الجُفُونِ ثَقِيلُها.
وكَلأ مَطْرُوْقٌ: وهو الذي ضَرَبَه المَطَرُ بَعْدَ يُبْسِه.
وطَرَّقْتُ الإِبلَ: إذا حَبَسْتَها على كَلإَ أو غيرِه.
والطَّرْقُ: خَطّ بإِصْبَعٍ في الكَهَانَةِ، ً طَرَقَ يَطْرُق طَرْقاً.
وكُلُّ صَوْتٍ من العُوْدِ ونحوِه: طَرْقٌ. وهذه الجارِيَةُ تَضْرِبُ كذا وكذا طَرْقاً: أي نوْعاً.
والطَّرْقُ: النَّخْلُ الطَّوِيل، وجَمْعُه طُرُوْقٌ، وكذلك الطَّرِيقُ. والفَحْلُ من الإِبل.
والطِّرْق: الشَحْمُ. وحِبَالَةٌ يُصَاد بها الوَحْشُ كالفَخِّ.
والطَّرْقُ: من مَناقِع المِياهِ في نحائزِ الأرض. واسْمُ مَوضِعٍ.
والطَّرْقُ: الماءُ الذي قد بالَتْ فيه الدَّوابُّ حتّى اصْفَرَّ، طَرَقَتْه الإِبلُ، وهي تَطْرُقُ طَرْقاً.
وطَرَّقَتِ المَرْأةُ: إذا خَرَجَ من الوَلَدِ نِصْفُه واحْتَبَسَ بعضَ الاحْتِباس، يُقال: طَرَّقَتْ ثمَّ تَخَلَّصَتْ. وطَرقَتِ القَطاةُ: حانَ خُروجُ بَيْضِها.
والرِّجْلُ الطَّرْقاءُ: الذي في ساقِها اعْوِجاجٌ من غَيْرِ فَحَجٍ.
وضَرَبْتُه حتّى طًرّقَ بجَعْرِه. وتَطَرَّقَتِ الشَّمْسُ: دَنا غُرُوبُها.
وهذا مِطْراقُ هذا: أي شِبْهُه. وإذا خَرَجَ القَوْمُ رَجّالةً لا دَوَابَّ لهم قيل: خَرَجُوا مَطارِيْقَ، واحِدُهم مُطْرِق.
وجاءتِ الإبلُ مَطارِيْقَ: إذا جاءَ بعضُها في أثَرِ بعضٍ، الواحِدُ مِطْرَاقٌ. وقيل: هي التي تَسِيْرُ ولا تَأْكُلُ، يُقال: أطْرَقَتْ إذا أعْنَقَتْ.
والمشيُ الطَّرَقُ: هو الرُّوَيْدُ. ومَرَرْت على طَرَقَةِ الإبل: أي على أثرِها.
وطرّقَ فلانٌ حَقَّ فلانٍ: جَحَدَه وتَعَسَّرَ عليه.
وما لهُ فيكَ طُرْقَةٌ: أي مَطْمَعٌ. والطُّرْقَةُ: العادَة والخُلُق.
ورَجُلٌ مَطْرُوْقٌ: إذا كان فيه طِرِّيْقَةٌ واسْتِرْخاءٌ، وفيه طَرَقٌ وطَرْقَةٌ؛ وهو لِيْنٌ في يَدَي البَعِير، بَعِيْرٌ أطْرَقُ وناقَةٌ طَرْقاءُ.
والمَطْرُوْقُ: الذي به طَرَقَةٌ: أي جُنُونٌ وهَوَجٌ. وهو أيضاً: المَوْسُوْمُ بِسِمَةٍ يُقال لها الطِّرَاقُ تَقَعُ طُولاً على العُنُق.
والطِّرَاقُ: وِقايَةٌ للأسْقِيَةِ، كِسَاءٌ أو نَطْعٌ.
وأطْرَاقُ القِرْبَةِ: أثْنَاؤها، الواحِدُ طَرَقٌ. والطُّرْقَةُ: الظُّلْمَةُ.
والطِّرَاقُ: اللَّيْلُ إذا تَطارَقَتْ ظُلْمَتُه أي تَرَاكَمَتْ.
واخْتَضَبَتِ المَرْأةُ طُرْقَةً أو طُرْقَتَيْنِ: أي مَرَّةً أو مَرَّتَيْنِ.
والطِّرْيَاقُ: لُغَةٌ في الدِّرْياق. والطِّرِّيْقَةُ من الأرض: السهْلَةُ التي تُنْبِتُ البَقْلَ والصِّلِّيَانَ. وأطْرِقَاءُ: اسْمُ بَلَدٍ.

طرق: طَرَق: سلك، مشى سار، رحل، ارتحل.
(فوك، الكالا) وهي = طرق الطريق في معجم لين.
طرق: ضربة ثانية كرّر الدّق، وتستعمل مجازاً بمعنى كرر القول حتى أملّ. ومطروق: معاد، مكَّرر. يقال فكرة مطروقة وكلام مطروق (بوشر).
طرق روحه: استمنى بيده، جلد عميرة (بوشر).
طرق الحِنْطَة: غربلها (محيط المحيط).
طرَّق (بالتشديد) دقه على السندان (بوشر).
طَرَّق. لم يُطَرَق المضيق: فعل ما جعلنا لا نستطيع المرور في المضيق (أماري ص207).
وهذا صواب العبارة لما جاء في مخطوطتنا رقم 12 طَرَّق إلى: عبّر طريقاً إلى، فتح طريقاً إلى (معجم مسلم، المقري 1: 244).
طَرَّق على فلان: حاول خداعه والمكر به. (معجم مسلم).
طَرَّق: برقش، رقش، (فوك) وانظر: مُطَرَّق فيما يلي: أطْرَق. طأطأ رأسه، أمال رأسه إلى صدره وفي معجم فوك: أطرق برأسه. تَطَرَّق: بالمعنى الأول في معجم لين وهو وجد طريقاً إلى وتطَرَّق إلى مجازاً أيضاً بمعنى اولع ب، وانهمك في، ففي مملوك (2، 2: 269): كان يمنعها التطرّف (ق) إلى التبهرج. وقد ترجمها كاترمير بما معناه: كان يمنعها من الانهماك في التبرج، وبدلاً من أن يقال تطرَّق إلى يقال تطّرق ل أيضاً (المقدمة1: 56 المقري 1: 658 وعليك أن تقرأ فيه يتطّرق وفقاً لطبعة بولاق).
ويقال كذلك، تطَّرق على (معجم مسلم) وهو نفس المعنى فيما أرى في عبارة ياقوت (1: 819) التي نقلت فيه.
تطَرَّق: سار، مضى، انطلق (زيشر 5: 102، فوك).
متّطرق: مارّ، عابر سبيل، ابن سبيل (ابن حوقل ص159).
تطرَّق إلى: أوصل إلى، قاد الى، يقال: الطريق يتطرقّ إلى (ففي ألف ليلة (1: 105): أصبت طريقاً متطرقاً إلى أعلاه.) تطرُّق الاحتمال: تفّرع وتشعب (أي الصور المختلفة) للقضية والفرضية (دي سلان المقدمة 1: 39).
تطَرّق: ضرب، قرع، دقْ (معجم مسلم، فوك) يِتطرَّق: طروق، لدن، قابل للتطريق (بوشر).
تَطرَّق: هاجم أغار على (معجم مسلم).
تطرَّق ب: تبرفش، ترقش (فوك).
تطارَق: جُعل بعضُه فوق بعض، ففي الكامل (ص148): لبدة الأسد ما يتطارق من شعره بين كتفيه.
انطرق. انطرق في: اصطدم، ويقال، انطرق رأسه في الحائط أي اصطدم في الحائط (بوشر).
اطَّرق: طاف، جاب عدة بلدان. ففي ابن البيطار (1: 293): وكان قد وقع له منه بعد إطراقه البلاد باحثاً عنه مشرقاً ومغرباً قطعة صغيرة. وقد سقطت كلمة البلاد من مخطوطة ب.
استطرق: قارن قولهم الاستطراق بين الصفوف الذي ذكره لين في معجمه مع ما جاء في كتاب الماوردي (ص 329): ويُمنعَ الناس في الجوامع والمساجد من استطراق حلق الفقراء والقُرَّاء صيانة لحرمتها.
طَرْقَة: قرعة، دقُة، نقرة (بوشر).
طرقة: غزوة، غارة (معجم الادريسي).
طَرْقَة يد: سَطْو، عمل جريء (بوشر).
طرقة (ضبطها مشكوك فيه) يظهر أن معناها بكرة (القزويني 2: 128) طُرُقّي: جرّاح، طبيب دجّال يبيع الدواء في الطرق العامة (بوشر).
طَرْقُون: ذكرت في القسم الأول من معجم فوك مع كلمة لاتينية معناها رقص غير أنها لم تذكر في القسم الثاني.
ويظهر من قصة عجيبة عند ابن الخطيب أن هذه الكلمة لها حقا بعض العلاقة بفكرة الرقص. ففي ترجمته لابن مردنيش يقول أن هذا الأمير الذي تولى الحكم في أسبانيا الشرقية في أواسط القرن السادس للهجرة قد فرض ضرائب متنوعة على رعيته لكي يستطيع دفع رواتب جنوده النصارى حتى إنه فرض هذه الضريبة على حفلات الأعراس، وفي القصة التالية أن رجلاً من مدينة قسطيلة يقول إنه ربح في مرسيه دوقتين (وهو نقد ذهبي قديم) في عمله بالبناء، فدعا بعض بلدياته لقضاء ليلة عنده. ويستمر قائلاً (ص186، ص187): فاشتريت لحماً وشراباً وضربنا دُفاً فلما كان عند الصباح وإذا بنقر عنيف بالباب فقلت من أنت فقال أنا الطرقون الذي بيده قبالة اللهو وهي متَّفقة بيدي وانتم ضربتم البارحة الدُفَّ فاعطنا حَقَّ العرس الذي عملتَ فقلتُ له والله ما كانت لي .. فأُخِذت وسُجنتُ (وليس في المخطوطة فراغ، غير أني أرى أن شيئاً ناقصاً فيه) فالطرقون إذاً هو من يتولى استلام الضريبة المفروضة على احتفالات الأعراس وعلى الرقص وكذلك على الموسيقى التي تضرب في العرس، ولا ادري لماذا ذكر فوك كلمة طرقون في مادة الفعل saltare اللاتيني الذي معناه رقص.
ونجد هذه الكلمة في أبيات لشاعر أندلسي هو الفقيه عمر وقد نقلها المقريزي وكان يرددها رجل يحيى حياة التسكع. فنقرأ في المقريزي (3: 23)
ولا تنسى أياماً تقّضت كريمة ... بزاوية المحروق أو دار همدان
وتأليفنا لقبض إتارةَ ... وإغرام مسنون وقسمة حُلْوان
وقد جلس الطرقون بالبعد مطرقاً ... يقول نصيبي أو أبوح بكتمان
وهكذا نرى أن هذا الشخص يتظاهر بأنه جابي الضرائب فيجمع الإتاوات بينما جلس الطرقون بعيداً مطرقاً برأسه وهو يقول اعطني نصيبي وإلا بحت بالسر. وبذلك كان على الناس البائسين أن يدفعوا مرتين الأولى لهذا المحتال ثم إلى الطرقون الذي يقول لمن دفع الضريبة إلى غيره إنه قد خدعه محتال تظاهر بأنه الطرقون.
طِراق: قارن قولهم طائرُ طراقُ الريش الذي ذكره لين نقلا من تاج العروس بقولهم: طراقُ الخَوافي الذي ذكره المبرد في الكامل ص90) طروق = طارق (رايت ص91 رقم 12).
طَريق: يجمعها العامة على طُرُوق وهو تصحيف طُرُق (معجم مسلم).
طَرِيق: بمعنى افسحوا الطريق، فحين يصل العربي إلى منزله ومعه غرباء يصيح قائلا: طريق وذلك لكي تدخل نساؤه في بيوتهن (نيبور رحلة إلى بلاد العرب ص47) طريق السلامة: مع السلامة على الطائر الميمون (بوشر)
أرباب الطريق: هم عند الجوبري المنجمون وضاربوا الرمل ثم يذكر بعد ذلك أصحاب الطريق في الطب أو أطباء، الطرق (زيشر 20: 496، 497) وبمقارنة هذا بما نقلته من معجم بوشر في مادة طُرَقي يمكننا أن نؤكد أن هذه الكلمات تعني غالباً الدجالين المشعوذين من الجراحين والمنجمين وضاربي الرمل ومن لف لفهم الذين يتعاطون مهنهم في الطرقات العامة.
طريق التبن وطريق اللبّانة: المجّرة، أن السماء، أمّ النجوم (بوشر).
على الطريق: على شكل، على هيئة (بوشر).
طريق: قسم من أحوال إسناد الحديث (عبد الواحد ص130، المقدمة 1: 355، 2: 144، 145، 147) وفي المقري (1: 495): كان بصيراً بالطرق.
الطريق: التصوّف (المقري 1: 571).
أهل الطريق: الصوفية (المقري 1: 596).
طريق: مَرَّة (بوشر سوريا) وفي محيط المحيط: عامية طَرْق وفي رحلة ابن جبير (ص147): فسعى على قدميه طريقين من الصفا إلى المروة (ألف ليلة برسل 2: 184، 275) وفي طبعة ماكن (1: 259): مرة (برسل 3: 372) وفي رحلة ابن جبير (ص68): في طريق واحدة أي في مرة واحدة طريق في مصطلح الموسيقى: لحن: نَغَم (ألف ليلة 2: 271، 3: 410، برسل 7: 193).
وفي طبعة ماكن: طريقة.
طريق الأسْقُف: منشور رَعائي (ألكالا). طريقة. الطريقة: الصراط المستقيم. وطباعة السلطان ففي حيان (ص16 و) في كلامه عن رئيس ظل مخلصاً للسلطان: استقام على الطريقة (حيان ص24 ق).
الطريقة المحترقة: (أبو الفداء جغرافية ص5) هو الفضاء الواقع بين الدرجة التاسعة عشرة من الميزان والدرجة الثالثة من العقرب. انظر ترجمة رينو (ص6 رقم 1).
طريقة: نهج متبع في بحث علم من العلوم والذي يختلف عند العلماء. ففي مرجريت (ص17) وله طريقة في علم الخلاف.
طريقة: خداع، مكر، أسلوب في الغش (ألف ليلة برسل 9: 195).
طريقة: منطلق، سبيل، وسيلة، ذريعة، وسيلة النجاح (بوشر).
طريقة: وسيلة لإزاحة الضمير، وسيلة لإتمام عمل، وسيلة للصلح، تسوية. ومجازاً: تلطيف تسكين، تخفيف، مصالحة، توفيق، ويقال: طريقة ل أي مصالحة، توفيق (بوشر).
طريقة: للصوفية اليوم في الهند وبخراسان على الخصوص ثلاث درجات في نظامهم وتسمى: طريقة ومعرفة وحقيقة، فاتباع الدرجة الأولى مسلمون يقومون بواجباتهم الدينية. أنظر زيشر (16: 241) طريقة (من مصطلح الموسيقى): لحن، نغم (ألف ليلة 2: 51 ب، 152، 163، 259، 267، 4: 173).
طريقة الأسْقفُ: منشور رَعائي (ألكالا).
طريقة الشرع: مرافعة، مقاضاة، أسلوب المحاكمات (بوشر).
طريقة ماء: ما يجلب من الماء من الحوض والمصنع مرة واحدة (اسيبنا مجلة الشرق والجزائر 13: 148).
طريقة: قارون مع ما ذكره لين (1849) في الآخر مع ما جاء في زيشر (22: 80) وهو: وكبَّر البيت على خمس طرائق كما كان باًلأول. وقد ترجمها وبتزشتان إلى الألمانية بما معناه: وسّع البيت وجعله يقوم على خمسة أعمدة كما كان بالأول.
(انظر تعليقه ص100 رقم 21). ويقول بوسييه: إنها سير قوي تبطن به الخيمة العربية تسند الدعامات والركائز وعليها يقع كل الحمل (130).
طراقِي. الكِساء الطراقيّ: كان اسم نسيج يصنع في مدينة طراق بأفريقية ويصدر إلى مصر (البكري ص47).
طِرَاقِيَّة: حنطة ضعيفة تخرج عند الغربلة (محيط المحيط).
طَرَّاق= طارق (عباد 1: 66).
طرّاق: عابر طريق، عابر سبيل (فوك طرّاق) الحديد: حدّاد (بوشر) طَرَّاقَة: عازف كمان في القرى للرقص، شاعر يطوف البلاد منشداً شعره على آلة موسيقية (صفة مصر 14: 181).
طَرّاقَة: مطرقة، شاكوس (معجم الأسبانية ص213).
طارِقَة: هذه الكلمة تدل على نوع من الأسلحة وقد وجد المستشرقون وهم العلماء باللغات والآداب الشرقية صعوبة في تفسيرها، وقد فسرها شولتز أولا بحربة ومزراق، ثم بدرع وزرد وقد رأى إنها تحريف تاركو اليونانية وقد اعتمد كل من رينو ودي ساسي على هذا الأصل غير الأكيد، وقد وجد دي ساسي عدة نصوص في المقريزي لم تترك له شكاً معنى هذه الكلمة. وقد أضاف السيد لين رأياً جديداً خاطئاً على ما سبق وقيل من الآراء فقال هذه الكلمة تعني ركاماً ضخماً من الأسلحة ولو اطلع على تعليقة كاترمير البارعة (مونج ص288 - 289) لأصدر حكماً آخر. على أن هذه التعليقة ليست بكافية لأنها لا تدل على اصل كلمة طارقة ولا على معناها الأصلي.
وارى إنها ليست عربية الأصل لان اللغات العربية لم تذكر أصلها وقد دخلت فيها في وقت متأخر. وأعتقد أن من العبث أن نفتش عنها عند الكتاب السابقين على عهد الحروب الصليبية وأن العرب قد أخذوها من الصليبيين وهي ليست غير الكلمة اللاتينية targa الموجودة في اللغة الإيطالية والأسبانية والبرتغالية والبروفنسالية بصورة Tarje وبالفرنسية بصورة Targe أن هذه الكلمة مأخوذة من الكلمة اللاتينية Tergum ( انظر دوكانج) أو من الكلمة الألمانية Zarga ( جريم، مونيمن، النحو الألماني 3: 445) ويرى دميليز في أصول الكلمات في اللغات الرومانية هذا الرأي. وهي على كل حال من أصل أوربي وتعني ترساً كبير يغطي كل الجانب الأسفل من الجسم.
والكلمة العربية طريقة (طَرْغَة) في معجم (فوك) تدل على نفس هذا المعنى، وهذا ما يمكن أن نراه في عبارات عماد الدين الأصفهاني في التي نقلها كاترمير ويستنتج منها أن الصليبين كانوا يستعملون هذه التروس، وقد أساء كلترمير ترجمة جملة: (لمعت بولرقُ بيارقه، وراعت طوارقُ طوارقه) فقد ترجمها بما معناه: لمعت بوارق بيارقه، وطوارقه التي تقدمت نشرت الذعر.
وفي حياة صلاح الدين (ص124): رأيت الصليبيين يسيرون في حالة يرثى لها، ما وجدت مع واحد منهم طارقة ولا رمحاً إلا النادر، ونجد فيها أيضاً أن الأمراء الصليبين اهدوا إلى الصلاح الدين طوارق وسيوفاً ألمانية وغير ذلك (دي ساسي طرائف 1: 275) وفي الغرب كان النصارى من الأسبان هم الذين يملكون هذا النوع من التروس، (انظر عباد 2: 201) وقد استعارها منهم المسلمون.
ونجد مثلاً في الحلل (ص58 ق) عبارة من ابن اليسع يذكر فيه أحد الموحدين ما يلي: فصنعنا دارةً مربَّعة في البسط جعلنا فيها من جهاتها الأربع صفاً من الرجال بأيديهم القنا الطوال والطوارق المانعة ووراءهم أصحاب الدرق والحراب صفاً ثانياً.
وكانت في القاهرة حارة تسمى الطوارق أو حارة الصبيان الطوارق لأن فيها منازل الفتيان المسلحين بالطوارق، وهم من جملة طوائف العسكر كانوا معدّين لحمل الطوارق (المقريزي في دي ساسي 1: 1) وأخيراً فان هذه الكلمة كانت تدل في أوربا على وقاء نقال يستخدمه المحاصرون عند الهجوم وهي نوع من آلات الحرب مؤلف من عدة الواح يحتمي وراءها المهاجمون من السهام والحجارة (انظر دوطانج).
وكانت الطريقة تدل في الشرق على هذا المعنى ويظهر إنها لا تزال معروفة في القاهرة لان كاترمير يقول (ص427) إنه مدين لمارسيل في تفسيره لها وإنها لوح يحتمي وراءه الجنود من السهام والحجارة.
وكلمة تُرْس قد تغير أيضا معناها كما يدل عليها النص في طرائف فريتاج (ص131).
طارقِيات (جمع): ألواح يحتمي وراءها الجنود من السهام والحجارة (حياة صلاح الدين ص250 ابن الاثير 12:4).
مِطْرَق: بالعامية مَطْرق: دبوس، هراوة (دوماس حياة العرب ص 199) وعصاً غليظة فعند كاريت قبيل (2: 241): (عصا قصيرة رقيقة يستعملها العرب أحياناً في سوق ابلهم).
(بركهارت بلاد العرب 1: 420) وفي ألف ليلة (4: 553): وإذا بالوالي اقبل عليّ ومعه جماعة بسيوف ومطارق. (وقد ترجمها لين بما معناه (درق من الجلد) وهو معنى ما تدل عليه هذه الكلمة).
مِطْرَق: انظر الفعل مَطْرَقَ في حرف الميم.
مُطَرَّق: يقول ابن العوام (2: 564) في كلامه عن تنعيل الفرس: ولا يُنْعل الا بنعل مطرق فانه الصق للحافر واسبق ليدي الدابَّة.
وقد ترجمها بانكري بما معناه: لا تستعمل إلا حديدة مغلفة بجلد غير أني أرى ما يراه كلمنت- موليه إنه حديد ممطول وقد فسرها بوسييه بأنها طرق على السندان.
مُطَرَّق: جرح المسمار في قدم المطية، ألم الفرس المنُعَّل (الكالا). مَطرَق: مبرقش، مرقَّش (لين، فوك) ونسيج مُخطط، ذو خطوط (بوسيبه) وفي كرتاس (ص178) كان يلبس تليسا مطرقا وبرنوسا مرقعاً وفي ابن البيطار (1: 471) يقولا الادريسي في كلامه عن الذراريح: النوع الأسود المطرق بالحمرة.
وفي مخطوطاتنا المطرق بالفاء وهو خطأ.
مطرقا: اسم نبات يشبه الثوم. (انظره في مادة سفرذيون).
مِطْرَقَة خَشَب: ناقوس خشب، وطاحونة صغيرة من الخشب (بوشر) وهي مثل matraca بالأسبانية وتعني ناقوس خشب يستعمل بدل الأجراس في أسبوع الآلام.
مَطُروُق: شائع، متداول. ويقال: كلمة مطروقة أي شائعة متداولة (بوشر).
مَطّرُوق: مبتذل، غثّ، ركيك (بوشر).
بيت مَطُروق: مُرْتاد، يكثر التردد عليه (بوشر).
مُتَطَرَّق إلى: طريق يوصل إلى (الكامل ص 113).

طرق

1 طَرْقٌ signifies The beating [a thing], or striking [it, in any manner, and with anything]; (K, TA;) this being the primary meaning: (TA:) or with the مِطْرَقَة, (K, TA,) which is the implement of the blacksmith and of the artificer [with which he beats the iron], and the rod, or stick, with which one beats wool [or hair] to loosen or separate it: (TA:) and the slapping (K, TA) with the hand. (TA.) You say, طَرَقَ البَابَ, aor. ـُ inf. n. طَرْقٌ, He knocked [or (as we say) knocked at] the door. (Msb.) طَرَقَ الصُّوفَ, (S, O, TA, *) or الشَّعَرَ, (TA,) aor. as above, (S, O,) and so the inf. n., (S, O, K,) He beat the wool, (S, O, K, TA,) or the hair, (TA,) with the rod, or stick, called مِطْرَقَة, (S, O,) to loosen it, or separate it: (S, * O, * TA:) or he plucked it [so as to loosen it, or separate it]. (K, TA.) اُطْرُقِى

وَمِيشِى, a prov., and occurring in a verse of Ru-beh, [originally addressed to a woman,] and [lit.] meaning Beat thou the wool with the stick, and mix the hair with the wool, is said to him who confuses or confounds, in his speech, and practises various modes, or manners, therein. (Az, TA. [See Freytag's Arab. Prov. ii. 28.]) And you say also, طَرَقَ الحَدِيدَةَ He beat the piece of iron [with the مِطْرَقَة]: (Mgh, * Msb:) and ↓ طرّقها he beat it much, or vehemently. (Msb.) And طَرَقَهُ بِكَفِّهِ, inf. n. as above, He slapped him with his hand. (TA.) And طَرَقْتُ الطَّرِيقَ I travelled [or beat] the road. (Msb.) [And hence, app.,] طَرْقٌ signifies also The being quick of pace; [probably as an inf. n.;] or quickness of going along. (Sh, TA.) And طُرِقَتِ الأَرْضُ The ground was beaten so as to be rendered even, or easy to be travelled; and trodden with the feet. (TA.) And طَرَقَ الدَّوَابُّ المَآءَ بِالرِّجْلِ حَتَّى تُكَدِّرَهُ [The beasts beat the water with the foot so as to render it turbid, or muddy]: (Er-Rághib, TA:) or طَرَقَتِ الإِبِلُ المَآءَ, (S, O, TA,) aor. as above, (O,) (tropical:) the camels staled and dunged in the water. (S, O, TA.) b2: Also (assumed tropical:) The coming by night; (K, TA;) because he who comes by night [generally] needs to knock at the door; as some say; (TA;) and so طُرُوقٌ [which is the more common in this sense]. (K, TA.) You say, طَرَقَ, aor. ـُ inf. n. طُرُوقٌ, He came by night. (S.) أَتَانَا فُلَانٌ طُرُوقًا (assumed tropical:) Such a one came to us by night. (S.) and طَرَقَ القَوْمَ, aor. ـُ inf. n. طَرْقٌ and طُرُوقٌ, (assumed tropical:) He came to the people, or party, by night. (TA.) And طَرَقَ أَهْلَهُ, (TA,) or طَرَقَ أَهْلَهُ لَيْلًا, (S, O,) inf. n. طُرُوقٌ, (TA,) (assumed tropical:) He came to his اهل [meaning wife] by night: (S, * O, TA:) the doing of which by him who has been long absent is forbidden by the Prophet. (O, TA. *) and طَرَقَ النَّجْمُ, aor. ـُ inf. n. طُرُوقٌ, (assumed tropical:) The star, or asterism, rose: and of anything that has come by night, one says طَرَقَ. (Msb.) One says also, طُرِقَ فُلَانٌ (assumed tropical:) Such a one was made an object of [or was visited by or was smitten by] nocturnal accidents or calamities. (TA.) And طَرَقَهُ الزَّمَانُ بِنَوَائِبِهِ (assumed tropical:) [Time, or fortune, visited him, or smote him, with its accidents, or calamities; or did so suddenly, like one knocking at the door in the night]. (TA.) And طَرَقَنِى خَيَالٌ (assumed tropical:) [An apparition, or a phantom, visited me in the night]. (TA.) And طَرَقَنِى هَمٌّ (assumed tropical:) [Anxiety came upon me; or did so suddenly, like one coming in the night]. (TA.) And [hence, app.,] طَرَقَ سَمْعِى

كَذَا (assumed tropical:) [Such a thing struck my ear]: and طُرِقَتْ مَسَامِعِى بِخَيْرٍ (assumed tropical:) [My ears were struck by good tidings]. (TA.) b3: Also The stallion's covering the she-camel; (Msb, K; *) and so طُرُوقٌ; (K, TA;) and طِرَاقٌ likewise [app. another inf. n. of طَرَقَ, as its syn. ضِرَابٌ is of ضَرَبَ]: (TA:) or his leaping her, (S, O, TA,) and covering her. (TA.) You say, طَرَقَ القَحْلُ النَّاقَةَ, (S, O, Msb, TA,) aor. ـُ (S, O, TA,) inf. n. طَرْقٌ, (Msb,) or طُرُوقٌ, (S) or both, (O, TA,) The stallion covered the she-camel: (Msb:) or leaped the she-camel, (S, O, TA,) and covered her. (TA.) b4: And [The practising of pessomancy;] i. q. ضَرْبٌ بِالحَصَى, (S, IAth, O, K,) which is performed by women, (IAth, TA,) or by a diviner; (K;) a certain mode of divination: (S:) or [the practising of geomancy; i. e.] a man's making lines, or marks, upon the ground, with two fingers, and then with one finger, and saying, اِبْنَىْ عِيَانْ أَسْرِعَا البَيَانْ: (Az, O, TA: [see this saying explained, with another description of the process, in the first paragraph of art. خط:]) or it is the making lines, or marks, upon the sand: (TA:) you say, طَرَقَ, aor. ـُ inf. n. طَرْقٌ, He made lines, or marks, with a finger, (&c.,) in divining. (JK.) [See the last sentence in art. جبت.] Also The diviner's mixing cotton with wool when divining. (Lth, K.) b5: And طَرَقْنَا النَّعْجَةَ, aor. ـُ inf. n. طَرْقٌ, We branded the ewe with the mark called طِرَاق. (ISh, O.) A2: طُرِقَ, (K, TA,) like عُنِىَ, (TA,) [inf. n., app., طَرْقٌ, q. v.,] (tropical:) He was, or became, weak in intellect, (K, TA,) and soft. (TA.) A3: طَرِقَ, aor. ـَ (K,) inf. n. طَرَقٌ, (Fr, S, O, K,) He (a camel) had a weakness in his knees: (Fr, S, O, K: [see حَلَلٌ:]) or, said of a human being and of a camel, he had a weakness in the knee and in the arm or the fore leg: (TA:) or, said of a camel, he had a crookedness in the سَاق (Lth, * O, * K) of the kind leg, [app. meaning in the thigh,] without the [kind of straddling termed] فَحَج, and with an inclining in the heel. (Lth, O.) b2: [See also طَرَقٌ below.]

A4: طَرِقَ signifies also He drank turbid, or muddy, water, (O, K, TA,) such as is termed [طَرْقٌ and] مَطْرُوقٌ. (TA. [In the K it is said to be, in this sense, like سَمِعَ; which seems to indicate that the inf. n. is طَرْقٌ, not طَرَقٌ.]) 2 طرّق الحَدِيدَةَ: see 1, former half. b2: طرّق طَرِيقًا He made a road plane, or even, so that people travelled it [or beat it with their feet] in their passing along. (TA.) The saying لَا تُطَرِّقُوا المَسَاجِدَ means Make not ye the mosques to be roads [or places of passage]. (TA.) طَرَّقْتُ لَهُ is from الطَّرِيقُ: (S, O:) you say, طرّق لَهَا [app. referring to camels] He made for them a road, or way: (K:) or طرّق لَهُ he gave a way to, or admitted, him, or it. (MA.) b3: طَرَّقَتْ said of the [bird called] قَطَاة, peculiarly, (inf. n. تَطْرِيقٌ, O, K,) She arrived at the time of her egg's coming forth: (As, A'Obeyd, S, O, K:) or she (a قطاة) hollowed out in the ground a place wherein to lay her eggs: as though she made a way for them: so says A Heyth: but the verb may be similarly used of other than the قطاة, metaphorically; whence the saying, قَدْ طَرَّقَتْ بِبِكْرِهَا أُمُّ طَبَقْ i. e. (tropical:) Calamity [has prepared to bring forth her first-born]. (Az, TA.) [Hence, app.,] one says also, ضَرَبَهُ حَتَّى طَرَّقَ بِجَعْرِهِ [He beat him until he gave passage, or was about to give passage, to his ordure]. (As, S, O.) And طرّق لِى, inf. n. تَطْرِيقٌ, signifies أَخْرَجَ [app. meaning He gave forth, or produced, to me something]. (TA.) b4: طَرَّقَتْ بِوَلَدِهَا, said of a camel, means She brought forth with difficulty, her young one sticking fast, and not coming forth easily; and in like manner it is said of a woman: (As, S, O, K:) so in a verse of Ows Ibn-Hajar, cited voce نِفَاسٌ: (O:) or طرّقت said of a woman and of any pregnant female, means the half of her young one came forth, and then it stuck fast. (Lth, TA.) [Hence,] طرّق فُلَانٌ بِحَقِّى (tropical:) Such a one acknowledged my right, or due, after disacknowledging it. (As, S, O, K, TA.) b5: Accord. to Az, (TA,) طرّق الإِبِلَ means He withheld the camels from pasture, (S, O, K, TA,) or from some other thing: (S, O, TA:) Sh, however, says that he knew not this; but that IAar explained طَرَّفْتُ, with ف, as meaning “ I repelled. ” (TA.) b6: أَخَذَ فُلَانٌ فِى التَّطْرِيقِ means (assumed tropical:) Such a one practised artifice and divination. (TA.) A2: طَرَّقْتُ التُّرْسَ I sewed the shield upon another skin: and طَرَّقْتُ النَّعْلَ, inf. n. تَطْرِيقٌ, I made the sole of two pieces of skin, sewing one of them upon the other. (Msb. [See also the next paragraph.]) 3 طَارَقْتُ النَّعْلَ [meaning I sewed another sole upon the sole] is an instance of a verb of the measure فَاعَلَ relating to the act of a single agent. (AAF, TA in art. خدع.) [See also 2, last sentence.] You say also, طارق الرَّجُلُ نَعْلَيْهِ, [inf. n. مُطَارَقَةٌ,] The man put one of his two soles upon the other and sewed them together. (As, TA.) And طارق بَيْنَ نَعْلَيْنِ He sewed one sole upon another. (S, O, K.) And طارق بين الثَّوْبَيْنِ, (S,) or بَيْنَ ثَوْبَيْنِ, (O, K,) and بين الدِّرْعَيْنِ, (TA,) i. q. طَابَقَ, (K,) or ظَاهَرَ, i. e. He put on himself one of the two garments, or one of two garments, [and one of the two coats of mail,] over the other. (S, O.) طُورِقَ is said of anything as meaning It was put one part thereof upon, or above, another; and so ↓ اِطَّرَقَ; (TA;) [and in like manner ↓ أُطْرِقَ; for] one says of shields, يُطْرَقُ بَعْضُهَا عَلَى بَعْضٍ One of them is sewed upon another: (S, O, K:) and أُطْرِقَتْ بِالجِلْدِ وَالعَصَبِ They were clad [or covered] with skin and sinews. (S, O.) b2: طارق الغَمَامُ الظَّلَامَ The clouds followed upon the darkness. (TA.) b3: And طارق الكَلَامَ (tropical:) He practised, or took to, various modes, or manners, in speech; syn. تَفَنَّنَ فِيهِ. (TA.) 4 اطرقهُ فَحْلَهُ He lent him his stallion [camel] to cover his she-camels. (S, O, K.) b2: لَا أَطْرَقَ اللّٰهُ عَلَيْكَ, (O,) or عَلَيْهِ, (K, TA,) means (tropical:) May God not cause thee, or him, to have one whom thou mayest, or whom he may, take to wife, or compress. (O, K, TA.) b3: See also 3, latter part. b4: اطرق رَأْسَهُ He inclined his head [downwards]. (TA.) And أَطْرِقْ بَصَرَكَ Lower thine eyes towards thy breast, and be silent: occurring in a trad. respecting the looking unexpectedly [at one at whom one should not look]. (TA.) And أَطْرَقَ, alone, He bent down his head: (MA:) or he lowered his eyes, looking towards the ground; (S, O, K;) and sometimes the doing so is natural: (TA: [and the same is indicated in the S:]) and it may mean he had a laxness in the eyelids: (A'Obeyd, TA:) or he contracted his eyelids, as though his eye struck the ground: (Er-Rághib, TA:) and he was, or became, silent, (ISk, S, O, K,) accord. to some, by reason of fright, (TA,) not speaking. (ISk, S, O, K.) It is said in a prov., أَطْرِقٌ كَرَا أَطْرِقٌ كَرَا

إِنَّ النَّعَامَ فِى القُرَى

[Lower thine eyes karà: lower thine eyes karà: (كرا meaning the male of the كَرَوَان, a name now given to the stone-curlew, or charadrius ædicnemus:) verily the ostriches are in the towns, or villages]: applied to the self-conceited; (S, O;) and to him who is insufficient, or unprofitable; who speaks and it is said to him, “Be silent, and beware of the spreading abroad of that which thou utterest, for dislike of what may be its result: ” and by the saying انّ النعام فى القرى is meant, they will come to thee and trample thee with their feet: (O:) it is like the saying فَغُضِّ الطَّرْفَ. (S. [See also كَرَوَانٌ: and see also Freytag's Arab. Prov. ii. 30-31.]) It is asserted that when they desire to capture the كرا, and see it from afar, they encompass it, and one of them says, أَطْرِقْ كَرَا إِنَّكَ لَا تُرَى [or لَنْ تُرَى (Meyd in explanation of the preceding prov.) i. e. Lower thine eyes, or be silent, karà: thou wilt not be seen:] until he becomes within reach of it; when he throws a garment over it, and takes it. ('Eyn, TA.) And أَطْرِقْ كَرَا يُحْلَبْ لَكَ [Lower thine eyes, or be silent, karà: milk shall be drawn for thee:] is [a prov., mentioned by Meyd,] said to a stupid person whom one incites to hope for that which is vain, or false, and who believes [what is said to him]. (O.) b5: One says also, اطرق إِلَى اللَّهْوِ (tropical:) He inclined to diversion, sport, or play. (IAar, K, TA.) b6: اطرق اللَّيْلُ عَلَيْهِ: see 8: b7: and اطرقت الإِبِلُ: see 6.

A2: اطرق الصَّيْدَ He set a snare for the beasts, or birds, of the chase. (TA.) b2: And hence, اطرق فُلَانٌ لِفُلَانٍ (assumed tropical:) Such a one plotted against such a one by calumny, or slander, in order to throw him into destruction, or into that from which escape would be difficult. (TA.) 5 تطرّق إِلَى كَذَا He found a way to such a thing: (MA:) or he sought to gain access to such a thing. (Er-Rághib, TA.) 6 تَطَارُقٌ signifies The coming consecutively, or being consecutive. (TA.) You say, تطارقت الإِبِلُ The camels came following one another, the head of each. [except the first] being at the tail of the next [before it], whether tied together in a file or not: (TA:) or went away, one after another; (S, O, K;) as also ↓ اِطَّرَقَت; (O, K, TA;) in the S, incorrectly, ↓ أَطْرَقَت; (O, K, TA;) in mentioned in the K, in another part of the art., and there expl. as meaning the followed one another; but the verb in this sense is ↓ اِطَّرَقَت: (TA:) and, (O, K, TA,) as some say, (O, TA,) this last signifies they scattered, or dispersed, themselves upon the roads, and quitted the main beaten tracks: (O, K, TA:) As cited as an ex., (from Ru-beh, TA,) describing camels, (O,) شَتِيتَا ↓ جَآءَتْ مَعًا واطَّرَقَتْ meaning They came together, and went away in a state of dispersion. (S, O, TA.) And you say, تطارق الظَّلَامُ وَالغَمَامُ The darkness and the clouds were, or became, consecutive. (TA.) And تطارقت عَلَيْنَا الأَخْبَارُ [The tidings came to us consecutively]. (TA.) 8 اِطَّرَقَ: see 3. Said of the wing of a bird, (S, TA,) Its feathers overlay one another: (TA:) or it was, or became, abundant and dense [in its feathers]. (S, TA.) And اطّرقت الأَرْضُ The earth became disposed in layers, one above another, being compacted by the rain. (TA.) And اطّرق الحَوْضُ The watering-trough, or tank, had in it [a deposit of] compacted dung, or dung and mud or clay, that had fallen into it. (TA.) and اطّرق عَلَيْهِ اللَّيْلُ, as in the O and L; in the K, erroneously, ↓ أَطْرَقَ; The night came upon him portion upon portion. (TA.) See also 6, in three places.10 استطرقهُ فَحْلًا He desired, or demanded, of him a stallion to cover his she-camels; (S, O, K;) like استضربهُ. (TA.) b2: And استطرقهُ He desired, or demanded, of him the practising of pessomancy (الضَّرْبَ بِالحَصَى), and the looking [or divining] for him therein. (K, * TA.) b3: And He desired, or demanded, of him the [having, or taking, a] road, or way, within some one of his boundaries. (TA.) b4: مِنْ غَيْرِ أَنْ يَسْتَطْرِقَ نَصِيبَ الآخَرِ, a phrase used by El-Kudooree, means Without his taking for himself the portion of the other as a road or way [or place of passage]. (Mgh.) And الاِسْتِطْرَاقُ بَيْنَ الصُّفُوفِ, a phrase used by Khwáhar-Zádeh [commonly pronounced KháharZádeh], means The going [or the taking for oneself a way] between the ranks [of the people engaged in prayer]: from الطَّرِيقُ. (Mgh.) And اِسْتَطْرَقْتُ

إِلَى البَابِ I went along a road, or way, to the door. (Msb.) [Hence a phrase in the Fákihet el-Khulafà, p. 105, line 15.] b5: [اسْتَطْرَقَتْ in a verse cited in the K in art. دد is a mistake for استطرفت, with فا: see 10 in art. طرب.]

طَرْقٌ [originally an inf. n., and as such app. signifying An act of striking the lute &c.: and hence,] a species (ضَرْبٌ) of the أَصْوَات [meaning sounds, or airs, or tunes,] of the lute: (TA:) or any صَوْت [i. e. air, or tune], (Lth, O, K, TA,) or any نَغْمَة [i. e. melody], (K, TA,) of the lute and the like, by itself: (Lth, O, K, TA:) you say, تَضْرِبُ هٰذِهِ الجَارِيَةُ كَذَا وَكَذَا طَرْقًا [This girl, or young woman, or female slave, plays such and such airs or tunes, or such and such melodies, of the lute or the like]. (Lth, O, K. *) b2: [Hence, probably,] عِنْدَهُ طُرُوقٌ مِنَ الكَلَامِ, sing. طَرْقٌ, a phrase mentioned by Kr; thought by ISd to mean He has [various] sorts, or species, of speech. (TA.) b3: See also طَرْقَةٌ, in four places.

A2: Also (tropical:) A stallion [camel] covering: (O, K, TA:) pl. طُرُوقٌ and طُرَّاقٌ: (TA:) an inf. n. used as a subst. [or an epithet]: (O, K, TA:) for ذُو طَرْقٍ. (TA.) b2: And (assumed tropical:) The sperma of the stallion [camel]: (S, K:) a man says to another, أَعِرْنِى

طَرْقَ فَحْلِكَ العَامَ i. e. [Lend thou to me] the sperma, and the covering, (As, TA.) which latter is said to be the original meaning, (TA,) of thy stallion [camel this year]. (As, TA.) And it is said to be sometimes applied metaphorically to (assumed tropical:) The sperma of man: or in relation to man, it may be an epithet, [like as it is sometimes in relation to a stallion-camel, as mentioned above,] and not metaphorical. (TA.) And طَرْقُ الجَمَلِ means also The hire that is given for the camel's covering of the female. (TA in art. شبر.) A3: Also, and ↓ مَطْرُوقٌ, (tropical:) Water (S, O, K, TA) of the rain (S, O, TA) in which camels (S, O, K) and others [i. e. other beasts] have staled, (S,) or waded and staled, (S, * O, K, TA,) and dunged: (S, O, TA:) or stagnant water in which beasts have waded and staled: (Mgh:) and ↓ طَرَقٌ [expressly stated to be مُحَرَّكَة] signifies [the same, or] water that has collected, in which there has been a wading and staling, so that it has become turbid; (TA;) or places where water collects and stagnates (S, O, K, TA) in stony tracts of land; (TA;) and the pl. of this is أَطْرَاقٌ. (TA.) A4: طَرْقٌ also signifies A [snare, trap, gin, or net, such as is commonly called] فَخّ, (IAar, O, K,) or the like thereof; and so ↓ طِرْقٌ: (K: [by Golius and Freytag, this meaning has been assigned to طَرْقَةٌ; and by Freytag, to طِرْقَةٌ also; in consequence of a want of clearness in the K:]) or a snare, or thing by means of which wild animals are taken, like the فَخّ; (Lth, O;) and ↓ طَرَقَةٌ, (S, O, K,) of which the pl. [or coll. gen. n.] is ↓ طَرَقٌ, (S, K,) signifies [the same, or] the snare (حِبَالَة) of the sportsman, (S, O, K,) having [what are termed] كِفَف [pl. of كِفَّةٌ, q. v.]. (S, O) A5: And A palm-tree: of the dial. of Teiyi. (AHn, K.) A6: And (tropical:) Weakness of intellect, (K, TA,) and softness. (TA [See طُرِقَ.]) طُرْقٌ: see طَرْقَةٌ.

A2: [Also a contraction of طُرُقٌ, pl. of طَرِيقٌ, q. v.]

A3: And pl. of طِرَاقٌ [q. v.]. (K.) طِرْقٌ Fat, as a subst.: (S, O, K:) this is the primary signification. (S, O.) [See an ex. voce بِنٌّ.] b2: And Fatness. (AHn, K.) One says, هٰذَا البَعِيرُ مَا بِه طِرْقٌ i. e. This camel has not in him fatness, and fat. (AHn, TA.) It is said to be mostly used in negative phrases. (TA.) b3: And Strength: (S, O, K:) because it mostly arises from fat. (S, O.) One says, مَا بِهِ طِرْقٌ, meaning There is not in him strength. (TA.) The pl. is أَطْرَاقٌ. (TA.) A2: See also طَرْقٌ, last quarter.

طَرَقٌ: see طَرْقٌ, third quarter. b2: Also i. q. مُذَلَّلٌ [applied to a beast, app. to a camel,] meaning Rendered submissive, or tractable; or broken. (TA.) A2: It is also pl. of ↓ طَرَقَةٌ, [or rather is a coll. gen. n. of which the n. un. is طَرَقَةٌ,] (S, O, K,) which latter signifies A row of bricks in a wall, or of other things, (S, O,) or [particularly] of palm-trees. (As, TA.) b2: Also, ↓ the latter, [as is expressly stated in the TA, and indicated in the S and O, (آثارُ and بَعْضُهَا in the CK being mistakes for آثارِ and بَعْضِهَا,)] The foot-marks [or track] of camels following near after one another. (S, O, K.) You say, وَاحِدَةٍ ↓ جَآءَتِ الإِبِلُ عَلَى طَرَقَةٍ The camels came upon one track [or in one line]; like as you say, عَلَى خُفٍّ وَاحِدٍ. (S, O. [See also a similar phrase voce مِطْرَاقٌ.]) And Aboo-Turáb mentions, as a phrase of certain of BenooKiláb, الإِبِلِ ↓ مَرَرْتُ عَلَى طَرَقَةِ and عَرَقَتِهَا, meaning I went upon the track of the camels. (TA.) b3: See also طَرْقٌ, last quarter.

A3: Also, i. e. طَرَقٌ, A duplicature, or fold, (ثِنْى, in the CK [erroneously] ثَنْى,) of a water-skin: (S, O, K:) and أَطْرَاقٌ is its pl., (S, O,) signifying its duplicatures, or folds, (S, O, K,) when it is bent, (O,) or when it is doubled, or folded, (S, K,) and bent. (S.) b2: And أَطْرَاقُ البَطْنِ The parts of the belly that lie one above another (K, TA) when it is wrinkled: pl. of طَرَقٌ. (TA.) b3: طَرَقٌ in the feathers of a bird is their Overlying one another: (S, O, K, TA:) or, accord. to the A, it is softness and flaccidity therein. (TA.) b4: [Also inf. n. of طَرِقَ, q. v.]

طَرْقَةٌ A time; one time; syn. مَرَّةٌ; (S, O, K;) as also ↓ طَرْقٌ, (O, K,) and ↓ طُرْقَةٌ and ↓ طُرْقٌ. (K.) You say, اِخْتَضَبَتِ المَرْأَةُ طَرْقَةً, (S, O,) or طَرْقَتَيْنِ, (S,) or ↓ طَرْقًا, (K,) or ↓ طَرْقَيْنِ, (O, K,) [&c.,] i. e. [The woman dyed her hands with hinnà] once, or twice. (S, O, K.) And أَنَا آتِى, فُلَانًا فِى اليَوْمِ طَرْقَتَيْنِ, (S, K,) and ↓ طَرْقَيْنِ, (O, K,) &c., (K,) i. e. (tropical:) [I come to such a one in the day] twice. (S, O, TA.) And هُوَ أَحْسَنُ مِنْ فُلَانٍ

بِعِشْرِينَ طَرْقَةً (assumed tropical:) [He is better than such a one by twenty times]. (A, TA.) A2: طَرْقَةُ الطَّرِيقِ meansThe main and middle part, or the distinct [beaten] track, of the road. (TA.) b2: And هٰذِهِ النَّبْلُ طَرْقَةُ رِجُلٍ وَاحِدٍ [These arrows are] the work, or manufacture, of one man. (S, O, K. *) A3: See also طِرِّيقَةٌ.

طُرْقَةٌ i. q. طَرِيقٌ, q. v. (K.) b2: And sing. of طُرَقٌ signifying The beaten tracks in roads; and of طُرُقَات in the phrase طُرُقَاتُ الإِبِلِ meaning the tracks of the camels following one another consecutively. (TA.) b3: Also A way, or course, that one pursues (طَرِيقَةٌ) to a thing. (K.) b4: and (assumed tropical:) A custom, manner, habit, or wont. (S, O, K.) One says, مَا زَالَ ذٰلِكَ طُرْقَتَكَ (assumed tropical:) That ceased not to be thy custom, &c. (S, O.) b5: And A line, or streak, (طَرِيقَةٌ,) in things that are sewed, or put, one upon another. (K, * TA: [المُطارَقَةُ in the CK is a mistake for المطارقةِ:]) as also ↓ طِرْقَةٌ. (K.) b6: And A line, or streak, in a bow: or lines, or streaks, therein: pl. طُرَقٌ: (K:) or its pl., i. e. طُرَقٌ, has the latter meaning. (S, O.) b7: And Stones one upon another. (O, K.) A2: Also Darkness. (Ibn-'Abbád, O, K.) One says, جِئْتُهُ فِى طُرْقَةِ اللَّيْلِ [I came to him in the darkness of night]. (TA.) A3: And i. q. مَطْمَعٌ [app. as meaning Inordinate desire, though it also means a thing that is coveted], (Ibn-'Abbád, O,) or طَمَعٌ [which has both of these meanings]. (K.) [That the former is the meaning here intended I infer from the fact that Sgh immediately adds what here follows.] b2: IAar says, (O,) فِى فُلَانٍ

طُرْقَةٌ means In such a one is تَخْنِيث [i. e., app., a certain unnatural vice; see 2 (last sentence) in art. خنث]: (O, TA:) and so فِيهِ تَوْضِيعٌ. (TA.) A4: See also طَرْقَةٌ.

A5: Also Foolish; stupid; or unsound, or deficient, in intellect or understanding. (O, K.) A6: [Freytag adds, from the Deewán of the Hudhalees, that it signifies also A prey (præda).]

طِرْقَةٌ: see the next preceding paragraph.

طَرَقَةٌ: see طَرَقٌ, in four places: b2: and see also طَرْقٌ, last quarter. b3: One says also, وَضَعَ الأَشْيَآءَ طَرَقَةً طَرَقَةً i. e. He put the things one upon another; and so ↓ طَرِيقَةً طَرِيقَةً. (TA.) طُرَقَةٌ (tropical:) A man who journeys by night in order that he may come to his أَهْل [meaning wife] in the night: (S, O, TA:) or one who journeys much by night. (L in art. خشف.) طِرَاقٌ (of which طُرْقٌ is the pl. [app. in all its senses]) Any sole that is sewed upon another sole so as to make it double, (S, * O, K,) matching the latter exactly: (O, K:) [this is called طِرَاقُ نَعْلٍ; for it is said that] طِرَاقُ النَّعْلِ signifies that with which the sole is covered, and which is sewed upon it. (S.) b2: And The skin [meaning sole] of a sandal, (Lth, O, K,) when the [thong, or strap, called] شِرَاك has been removed from it. (Lth, O.) El-Hárith Ibn-Hillizeh [in the 13th verse of his Mo'allakah, using it in a pl. sense,] applies it to the Soles that are attached to the feet of camels: (TA:) or he there means by it the marks left by the طراق of a she-camel. (EM p. 259.) And A piece of skin cut in a round form, of the size of a shield, and attached thereto, and sewed. (O, K.) b3: And Anything made to match, or correspond with, another thing. (Lth, O, K.) b4: Iron that is expanded, and then rounded, and made into a helmet (Lth, O, K) or a [kind of armlet called]

سَاعِد (Lth, O) and the like. (Lth, O, K.) and Any قَبِيلَة [i. e. plate, likened to a قبيلة of the head,] of a helmet, by itself. (Lth, O.) and Plates, of a helmet, one above another. (TA) b5: رِيشٌ طِرَاقٌ Feathers overlying one another. (S.) And طَائِرٌ طِرَاقُ الرِّيشِ A bird whose feathers overlie one another. (TA.) A2: Also A brand made upon the middle of the ear of a ewe, (En-Nadr, O, K,) externally; being a white line, made with fire, resembling a track of a road: (En-Nadr, O:) there are two such brands, called طِرَاقَانِ. (TA.) A3: See also طِرِّيقَةٌ.

طَرِيقٌ A road, way, or path; syn. سَبِيلٌ; (S;) [i. e. a beaten track, being of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; and applied to any place of passage;] and ↓ طُرْقَةٌ signifies the same: (K:) [see also مُسْتَطْرَقٌ:] it is masc. (S, O, Msb, K *) in the dial. of Nejd, and so in the Kur xx. 79; (Msb;) and fem. (S, O, Msb, K) in the dial. of El-Hijáz: (Msb:) the latter accord. to general usage: (MF:) [see زُقَاقٌ:] the pl. [of pauc.] is أَطْرِقَةٌ (S, Msb, K) with those who make the sing. masc. (Msb) and أَطْرُقٌ (O, K) with those who make the sing. fem. (TA) and [of mult.] طُرُقٌ (S, O, Msb, K) and طُرْقٌ [of which see an ex. voce دِلَالَةٌ] (K) and أَطْرِقَآءُ, (O, K,) and طُرُقَاتٌ is a pl. pl. (Msb, K) i. e. pl. of طُرُقٌ. (Msb, TA.) b2: In the saying بَنُو فُلَانٍ

يَطَؤُهُمُ الطَّرِيقُ, accord. to Sb, الطَّرِيقُ is for أَهْلُ الطَّلرِيقِ: [the meaning therefore is, (assumed tropical:) The sons of such a one sojourn, or encamp, where the people of the road tread upon them, i. e., become their guests: (see more in art. وطأ:)] or, as some say, الطريق here means the wayfarers without any suppression. (TA.) b3: حَقُّ الطَّرِيقِ [The duty relating to the road] is the lowering of the eyes; the putting away, or aside, what is hurtful, or annoying; the returning of salutations; the enjoining of that which is good; and the forbidding of that which is evil. (El-Jámi' es-Sagheer. See جَلَسَ.) b4: قَطَعَ الطَّرِيقَ [He intercepted the road] means he made the road to be feared, relying upon his strength, robbing, and slaying men [or passengers]. (Msb in art. قطع.) [And أَصَابَ الطَّرِيقَ means the same; or, as expl. by Freytag, on the authority of Meyd, He was, or became, a robber.] b5: [Hence,] اِبْنُ الطَّرِيقِ means (assumed tropical:) The robber [on the highway]. (T in art. بنى.) b6: [But أَهْلُ طَرِيقِ اللّٰهِ means (assumed tropical:) The devotees.] b7: أُمُّ طَرِيقٍ, thus correctly in the 'Eyn, [and shown to be so by a verse there cited, q. v. voce عَسْبٌ,] (assumed tropical:) The hyena: erroneously written by Sgh, ↓ امّ طُرَّيْقٍ; and the author of the K has copied him in this instance accord. to his usual custom. (TA.) b8: See also أُمُّ الطَّرِيقِ and أُمَّةُ الطَّرِيقِ in art. ام. b9: بَنَاتُ الطَّرِيقِ means (assumed tropical:) The branches of the road, that vary, and lead in any, or every, direction. (TA.) b10: طَرِيقٌ signifies also The space between two rows of palm-trees; as being likened to the طَرِيق [commonly so called] in extension. (Er-Rághib, TA.) b11: أَخَذَ فُلَانٌ فِى الطَّرِيقِ means the same as أَخَذَ فِى التَّطْرِيقِ [expl. before: see 2, near the end]. (TA.) b12: طَرِيقٌ as syn. with طَرِيقَةٌ: see the latter word, first sentence. b13: [بِالطَّرِيقِ الأَوْلَى is a phrase of frequent occurrence, app. post-classical; lit. By the fitter way; meaning with the stronger reason; à fortiori: see an ex. in Beyd xlii. 3, and De Sacy's Anthol. Gr. Ar. p. 467.]

A2: Also A sort of palm-tree. (TA.) b2: See also طَرِيقَةٌ (of which it is said to be a pl.), last sentence.

طُرَيْقٌ: see أُطَيْرِقٌ.

طَرُوقَةٌ A she-camel covered by the stallion; of the measure فَعُولَةٌ in the sense of the measure مَفْعُولَةٌ. (Msb.) طَرُوقَةُ الفَحْلِ means The female of the stallion [camel]. (S, O.) And (S, O) A she-camel that has attained to the fit age for her being covered by the stallion: (S, O, Msb, K:) it is not a condition of the application of the term that he has already covered her: (Msb:) or a young, or youthful, she-camel that has attained to that age and kept to the stallion and been chosen by him. (TA.) And one says to a husband, كَيْفَ طَرُوقَتُكَ, meaning (assumed tropical:) How is thy wife? (TA:) every wife is termed طَرُوقَةُ زَوْجِهَا, (O,) or طروقة بَعْلِهَا, (Msb,) or طروقة فَحْلِهَا; (K, * TA;) which is thought by ISd to be metaphorical. (TA.) b2: One says also, نَوَّخَ اللّٰهُ الأَرْضَ طَرُوقَةً

لِلْمَآءِ i. e. (assumed tropical:) God made, or may God make, the land capable of receiving the water [of the rains so as to be impregnated, or fertilized, or soaked, thereby]; expl. by جَعَلَهَا مِمَّا تُطِيقُهُ. (S in art. نوخ.) [See also a verse cited in art. سفد, conj. 4.]

طَرِيقَةٌ A way, course, rule, mode, or manner, of acting or conduct or the like, (syn. مَذْهَبٌ, S, TA, and سِيرَةٌ, and مَسْلَكٌ, TA,) of a man, (S, TA,) whether it be approved or disapproved; (TA;) as also ↓ طَرِيقٌ, which is metaphorically used in this sense: (Er-Rághib, TA:) [like مَذْهَبٌ, often relating to the doctrines and practices of religion: and often used in post-classical times as meaning the rule of a religious order or sect:] and meaning also a manner of being; a state, or condition; (syn. حَالَةٌ, S, or حَالٌ, O, K;) as in the saying, مَا زَالَ فُلَانٌ عَلَى طَرِيقَةٍ وَاحِدَةٍ [Such a one ceased not to be in one state, or condition]; (S;) and it is applied to such as is good and to such as is evil. (O.) One says also, هُوَ عَلَى

طَرِيقَتِهِ [He is following his own way, or course]. (TA voce جَدِيَّةٌ.) لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ, in the Kur [lxxii. 16], means, accord. to Fr, [If they had gone on undeviating in the way] of polytheism: but accord. to others, of the right direction. (O.) [The pl. is طَرَائِقُ.] b2: [It is also used for أَهْلُ طَرِيقَةٍ: and in like manner the pl., for أَهْلُ طَرَائِقَ. Thus,] كُنَّا طَرَائِقَ قِدَدًا, in the Kur [lxxii. 11], means (assumed tropical:) We were sects differing in our desires. (Fr, S, O. [See also قِدَّةٌ.]) And طَرِيقَةُ القَوْمِ means (tropical:) The most excel-lent, (S, O, K, TA,) and the best, (S, O,) and the eminent, or noble, persons, (K, TA,) of the people: (S, O, K, TA:) and you say, هٰذَا رَجُلٌ طَرِيقَةُ قَوْمِهِ (tropical:) [This is a man the most excellent, &c., of his people]: and هٰؤُلَآءِ طَرِيقَةُ قَوْمِهِمْ and طَرَائِقُ قَوْمِهِمْ (tropical:) These are [the most excellent, &c., or] the eminent, or noble, persons of their people: (S, O, K, * TA:) so says Yaakoob, on the authority of Fr. (S, O, TA.) وَيَذْهَبَا بِطَرِيقَتِكُمُ المُثْلَى, in the Kur [xx. 66], means [And that they may take away] your most excellent body of people: (O:) or your eminent, or noble, body of people who should be made examples to be followed: and Zj thinks that بطريقتكم is for بِأَهْلِ طَرِيقَتِكُم: (TA:) or, accord. to Akh, the meaning is, your established rule or usage, and your religion, or system of religious ordinances. (O, TA.) b3: [Also (assumed tropical:) The way, or course, of an event: and hence,] طَرَائِقُ الدَّهْرِ means (assumed tropical:) The vicissitudes of time or fortune. (TA.) b4: [And (assumed tropical:) The air of a song &c.: but this is probably post-classical.] b5: Also A line, streak, or stripe, in a thing: (K, TA:) [and a crease, or wrinkle; often used in this sense:] and [its pl.] طَرَائِقُ signifies the lines, or streaks, that are called حُبُك, of a helmet. (TA.) The طَرِيقَة [or line] that is in the upper part of the back: and the line, or streak, that extends upon [i. e. along] the back of the ass. (TA.) [A vein, or seam, in a rock or the like. A track in stony or rugged land &c. A narrow strip of ground or land, and of herbage.] An extended piece or portion [i. e. a strip] of sand; and likewise of fat; and [likewise of flesh; or] an oblong piece of flesh. (TA.) b6: [Hence, app.,] ثَوْبٌ طَرَائِقُ A garment old and worn out [as though reduced to strips or shreds]. (Lh, K.) b7: ذَاتُ طَرَائِقَ and فِيهَا طَرَائِقُ are phrases used, the latter by Dhu-r-Rummeh, in describing a spear-shaft (قَنَاة) shrunk by dryness [app. meaning Having lines, or what resemble wrinkles, caused by shrinking]. (TA.) b8: And طَرَائِقُ signifies also The last remains of the soft and best portions of pasturage. (TA.) b9: And The stages of Heaven; so called because they lie one above another: (TA:) [for] السَّمٰوَاتُ سَبْعُ طَرَائِقَ بَعْضُهَا فَوْقَ بَعْضٍ

[The Heavens are seven stages, one above another]; (Lth, O, TA:) and they have mentioned [likewise] the stages of the earth [as seven in number: and of hell also: see دَرَكٌ]. (TA.) See also طَرَقَةٌ. b10: Accord. to Lth, (O, TA,) طَرِيقَةٌ signifies also Any أُحْدُورَة, (so in the O and in copies of the K and accord. to the TA, and thus also in the JK,) or أُخْدُودَة, (thus accord. to the CK,) [neither of which words have I found in any but this passage, nor do I know any words nearly resembling them except أُحْدُور and أُخْدُود, of which they may be mistranscriptions, or perhaps dial. vars., the former signifying a declivity, slope, or place of descent, and the latter a furrow, trench, or channel,] of the earth or ground: (O, K, TA:) or [any] border, or side, (صَنِفَة,) of a garment, or piece of cloth; or of a thing of which one part is stuck upon another, or of which the several portions are stuck one upon another; and in like manner of colours [similarly disposed]. (O, TA.) b11: And A web, or thing woven, of wool, or of [goats'] hair, a cubit in breadth, (S, O, K, TA,) or less, (S, O, TA,) and in length four cubits, or eight cubits, (TA,) [or] proportioned to the size of the tent (S, O, K, TA) in its length, (S, O,) which is sewed in the place where the شِقَاق [or oblong pieces of cloth that compose the main covering of the tent] meet, from the كِسْر [q. v.] to the كِسْر; (S, O, K, TA;) [it is app. sewed beneath the middle of the tent-covering, half of its breadth being sewed to one شُقَّة and the other half thereof to the other middle شُقَّة; (see Burckhardt's

“ Bedouins and Wahábys,” p. 38 of the 8vo ed.;) and sometimes, it seems, there are three طَرَائِق, one in the middle and one towards each side; for it is added,] and in them are the heads of the tentpoles, [these generally consisting of three rows, three in each row,] between which and the طرائق are pieces of felt, in which are the nozzles (أُنُوف) of the tent-poles, in order that these may not rend the طرائق. (TA.) b12: Also A tent pole; any one of the poles of a tent: a خِبَآء has one طريقة: a بَيْت has two and three and four [and more]: and the part between two poles is called مَتْنٌ: (Az, TA in art. زبع:) or the pole of a [large tent such as is called] مِظَلَّة, (K, TA,) and of a خِبَآء. (TA.) b13: And A tall palm-tree: (K:) or the tallest of palm-trees: so called in the dial. of ElYemámeh: (AA, ISk, S, O:) or a smooth palmtree: or a palm-tree [the head of] which may be reached by the hand: (TA:) pl. [or rather coll. gen. n.] ↓ طَرِيقٌ. (AA, ISk, S, O.) طِرَّاقٌ: see طِرْيَاقٌ.

أُمُّ طُرَّيْقٍ: see طَرِيقٌ, latter part.

طِرِّيقٌ means كَثِيرُ الإِطْرَاقِ [i. e. One who lowers his eyes, looking towards the ground, much, or often; or who keeps silence much, or often]; (Lth, O, K;) applied to a man: (Lth, O:) and ↓ مِطْرَاقٌ signifies [the same, or] one who keeps silence much, or often; as also ↓ مُطْرِقٌ [except that this does not imply muchness or frequency]. (TA.) b2: And The male of the [bird called] كَرَوَان; (Lth, O, K;) because, when it sees a man, it falls upon the ground and is silent. (Lth, O.) [See 4.] b3: أَرْضٌ طِرِّيقَةٌ Soft, or plain, land or ground; (O, K;) as though beaten so as to be rendered even, or easy to be travelled, and trodden with the feet. (TA.) طِرِّيقَةٌ [fem. of طِرِّيقٌ: see what next precedes.

A2: And also a subst., signifying] Gentleness and submissiveness: (S, O:) or softness, or flaccidity, and gentleness: (O, K:) and softness, or flaccidity, and languor, or affected languor, and weakness, in a man; as also ↓ طَرْقَةٌ and ↓ طِرَاقٌ. (TA.) One says, تَحْتَ طِرِّيقَتِكَ لَعِنْدَأْوَةٌ (S, O, K) i. e. Beneath thy gentleness and submissiveness is occasionally somewhat of hardness: (S, O, TA:) or beneath thy silence is impetuosity, and refractoriness: (TA:) or beneath thy silence is deceit, or guile. (K, voce عِنْدَأْوَةٌ, q. v.) طِرْيَاقٌ i. q. تِرْيَاقٌ [q. v.], (O, K,) as also دِرْيَاقٌ; (O;) and so ↓ طِرَّاقٌ. (O, K.) طَارِقٌ [act. part. n. of طَرَقَ; and, as such, generally meaning] Coming, or a comer, (S,) [i. e.] anything coming, (O, Msb,) by night: (S, O, Msb:) one who comes by night being thus called because of his [generally] needing to knock at the door: in the Mufradát [of Er-Rághib] said to signify a wayfarer (سَالِكٌ لِلطَّرِيقِ): but in the common conventional language particularly applied to the comer by night: its pl. is أَطْرَاقٌ, like أَنْصَارٌ pl. of نَاصِرٌ, [and app., as in a sense hereafter mentioned, طُرَّاقٌ also, agreeably with analogy,] and the pl. of [its fem.] طَارِقَةٌ is طَوَارِقُ. (TA.) [طَارِقُ المَنَايَا, like دَاعِى المَنَايَا, means The summoner of death, lit., of deaths; because death makes known its arrival or approach suddenly, like a person knocking at the door in the night.] b2: Hence الطَّارِقُ, mentioned in the Kur [lxxxvi. 1 and 2], The star that appears in the night: (Er-Rághib, O:) or the morning-star; (S, O, K;) because it comes [or appears] in [the end of] the night. (O.) b3: Hence the saying of Hind (S, O) the daughter of 'Otbeh the son of Rabee'ah, on the day [of the battle] of Ohud, quoting proverbially what was said by Ez-Zarkà

El-Iyádeeyeh when Kisrà warred with Iyád, (O,) لَا نَنْثَنِى لِوَامِقِ نَحْنُ بَنَاتُ طَارِقِ نَمْشِى عَلَى النَّمَارِقِ (assumed tropical:) [We are the daughters of one like a star, or a morning-star: we bend not to a lover: we walk upon the pillows]: (S, * O, * TA:) meaning we are the daughters of a chief; likening him to the star in elevation; (O, TA;) i. e. our father is, in respect of elevation, like the shining star: (S:) or بَنَاتُ طَارِقٍ means (assumed tropical:) The daughters of the kings. (T and TA in art. بنى.) b4: And طَارِقٌ signifies also [A diviner: and particularly, by means of pebbles; a practiser of pessomancy: or] one who is nearly a كَاهِن; possessing more knowledge than such as is termed حَازٍ: (ISh, TA in art. حزى:) طُرَّاقٌ [is its p., and] signifies practisers of divination: and طَوَارِقُ [is pl. of طَارِقَةٌ, and thus] signifies female practisers of divination: Lebeed says, لَعَمْرُكَ مَا تَدْرِى الطَّوَارِقُ بِالحَصَى

وَلَا زَاجِرَاتُ الطَّيْرِ مَا اللّٰهُ صَانِعُ [By thy life, or by thy religion, the diviners with pebbles know not, nor the diviners by the flight of birds, what God is doing]. (S, O.) طَارِقَةٌ [a subst. from طَارِقٌ, made so by the affix ة, (assumed tropical:) An event occurring, or coming to pass, in the night: pl. طَوَارِقُ]. One says, نَعُوذُ بِاللَّهِ مِنْ طَوَارِقِ السَّوْءِ (tropical:) [We seek protection by God from] the nocturnal events or accidents or casualties [that are occasions of that which is evil]. (Er-Rághib, TA.) And طَارِقَةٌ occurring in a trad. of 'Alee is expl. as signifying طَرَقَتْ بِخَيْرٍ [app. meaning An event that has occurred in the night bringing good, or good fortune]. (TA.) A2: Also A man's [small sub-tribe such as is called] عَشِيرَة, (S, O, K,) and [such as is called] فَخِذ. (S, O.) A3: And A small couch, (IDrd, O, K,) of a size sufficient for one person: of the dial. of El-Yemen. (IDrd, O.) A4: [El-Makreezee mentions the custom of attaching طَوَارِق حَرْبِيَّة upon the gates of Cairo and upon the entrances of the houses of the أُمَرَآء; and De Sacy approves of the opinion of A. Schultens and of M. Reinaud that the meaning is Cuirasses, from the Greek θώραξ: (see De Sacy's Chrest. Arabe, sec. ed., vol. i. pp. 274-5:) but I think that the meaning is more probably large maces; for such maces, each with a head like a cannon-ball, may still be seen, if they have not been removed within the last few years, upon several of the gates of Cairo; and if so, طَوَارِق in this case is app. from طَرَقَ “ he beat: ” see also عَمُودٌ.]

طَارِقِيَّةٌ A قِلَادَة [i. e. collar, or necklace]: (K:) [or rather] a sort of قَلَائِد [pl. of قِلَادَة]. (Lth, O.) أَطْرَقُ A camel having the affection termed طَرَقٌ, inf. n. of طَرِقَ [q. v.]: fem. طَرْقَآءُ: (S, O, K:) and the latter is said by Lth to be applied to the hind leg as meaning having the crookedness termed طَرَقٌ in its سَاق. (O.) أُطَيْرِقٌ and ↓ طُرَيْقٌ A sort of palm-tree of El-Hijáz, (AHn, O, K,) that is early in bearing, before the other palm-trees; the ripening and ripe dates of which are yellow: (O:) AHn also says, in one place, the اطيرق is a species of palm-trees, the earliest in bearing of all the palm-trees of El-Hijáz; and by certain of the poets such are called الطُّرَيْقُونَ and الأُطَيْرِقُونَ. (TA.) تُرْسٌ مُطْرَقٌ [A shield having another sewed upon it: or covered with skin and sinews]: (S:) and مَجَانُّ مُطْرَقَةٌ, (S, Msb, K,) or ↓ مُطَرَّقَةٌ, (O, Msb, K,) Shields sewed one upon another; (S, O, K;) formed of two skins, one of them sewed upon the other; (Msb;) like نَعْلٌ مُطْرَقَةٌ a sole having another sole sewed upon it; as also ↓ مُطَارَقَةٌ: (S, O, K:) or shields clad [i. e. covered] with skin and sinews. (S, O.) كَأَنَّ وُجُوهَهُمُ المَجَانُّ المُطْرَقَةُ, or ↓ المُطَرَّقَةُ, occurring in a trad., (Msb, TA,) i. e. [As though their faces were] shields clad with sinews one above another, (TA,) means (assumed tropical:) having rough, or coarse, and broad, faces. (Msb, TA.) b2: And رِيشٌ مُطْرَقٌ Feathers overlying one another. (TA.) مُطْرِقٌ Having a natural laxness of the eye [or rather of the eyelids, and a consequent lowering of the eye towards the ground]: (S, O:) [or bending down the head: or lowering the eyes, looking towards the ground; either naturally or otherwise: (see its verb, 4:)] and silent, or keeping silence. (TA. See also طِرِّيقٌ.) b2: It is also applied as an epithet to a stallion-camel: and to a [she-camel such as is termed] جُمَالِيَّة [i. e. one resembling a he-camel in greatness of make], and, thus applied, [and app. likewise when applied to a stallion-camel,] it may mean That does not utter a grumbling cry, nor vociferate: or, accord. to Khálid Ibn-Jembeh, [quick in pace, for he says that] it is from طَرْقٌ signifying “ quickness of going. ” (Sh, TA.) b3: See also مِطْرَاقٌ, last sentence. b4: And, applied to a man, (tropical:) Low, ignoble, or mean, (K, TA,) in race, or parentage, or in the grounds of pretension to respect or honour. (TA.) A2: Also An enemy: from أَطْرَقَ فُلَانٌ لِفُلَانٍ expl. above [see 4, last sentence]. (TA.) مِطْرَقٌ: see the next paragraph.

مِطْرَقَةٌ The rod, or stick, with which wool is beaten, (S, O, K, TA,) to loosen it, or separate it; (S, * O, * TA;) as also ↓ مِطْرَقٌ. (O, K, TA.) And A rod, or stick, or small staff, with which one is beaten: pl. مَطَارِقُ: one says, ضَرَبَهُ بِالمَطَارِقِ He beat him with the rods, &c. (TA.) b2: and The implement [i. e. hammer] (S, Mgh, O, Msb) of the blacksmith, (S, O,) with which the iron is beaten. (Mgh, Msb.) ذَهَبٌ مُطَرَّقٌ Stamped, or minted, gold; syn. مَسْكُوكٌ. (TA.) b2: And نَاقَةٌ مُطَرَّقَةٌ [like مَطْرُوقَةٌ (q. v.)] (assumed tropical:) A she-camel rendered tractable, submissive, or manageable. (TA.) b3: And جُلٌّ مُطَرَّقٌ [A horse-cloth] in which are [various] colours [app. forming طَرَائِق, i. e. lines, streaks, or stripes]. (O.) b4: See also مُطْرَقٌ, in two places.

قَطَاةٌ مُطَرِّقٌ [thus without ة] A bird of the species called قَطًا that has arrived at the time of her egg's coming forth. (S.) [See also مُعَضِّلٌ.]

مِطْرَاقٌ: see طِرِّيقٌ.

A2: Also A she-camel recently covered by the stallion. (O, TA.) A3: And pl. of مَطَارِيق in the saying جَآءَتِ الإِبِلُ مَطَارِيقَ (TA) which means The camels came in one طَرِيق [i. e. road, or way]: (Er-Rághib, TA:) or the camels came following one another (S, O, K, * TA) when drawing near to the water. (O, K, TA. [See also a similar phrase voce طَرَقٌ.]) b2: [Hence,] مِطْرَاقُ الشَّىْءِ signifies That which follows the thing; and the like of the thing: (K:) one says, هٰذَا مِطْرَاقُ هٰذَا This is what follows this; and the like of this: (S, O:) and the pl. is مَطَارِيقُ. (S.) b3: And مَطَارِيقُ signifies also Persons going on foot: (K:) one says, خَرَجَ القَوْمُ مَطَارِيقَ The people, or party, went forth going on foot; having no beasts: and the sing. is مِطْرَاقٌ, (O,) or ↓ مُطْرِقٌ, ('Eyn, L, * TA, *) accord. to A 'Obeyd; the latter, if correct, extr. (TA.) مَطْرُوقٌ [pass. part. n. of طَرَقَ; Beaten, &c.].

هُوَ مَطْرُوقٌ means He is one whom every one beats or slaps (يَطْرُقُهُ كُلُّ أَحَدٍ). (TA.) b2: And (tropical:) A man in whom is softness, or flaccidity, (As, S, O, K, TA,) and weakness: (As, S:) or weakness and softness: (TA:) or softness and flaccidity: from the saying هُوَ مَطْرُوقٌ i. e. اصابته حادثة كتفته [which, if we should read كَتَفَتْهُ, seems to mean he is smitten by an event, or accident, that has disabled him as though it bound his arms behind his back; but I think it probable that كتفته is a mistranscription]: or because he is مصروف [app. a mistake for مَضْرُوب], like as one says مَقْرُوع and مَدَوَّخ [app. meaning beaten and subdued, or rendered submissive]: or as being likened, in abjectness, to a she-camel that is termed مَطْرُوقَةٌ [like مَطَرَّقَةٌ (q. v.)]. (Er-Rághib, TA.) مَطْرُوقَةٌ applied to a woman means [app. Soft and feminine;] that does not make herself like a man. (TA.) [See also a reading of a verse cited voce مَطْرُوفٌ.] b3: Also (tropical:) Weak in intellect, (K, TA,) and soft. (TA.) b4: Applied to herbage, Smitten by the rain after its having dried up. (Ibn-'Abbád, L, K.) b5: See also طَرْقٌ, latter half. Applied to a ewe, مَطْرُوقَةٌ signifies Branded with the mark called طِرَاق upon the middle of her ear. (ISh, O, K.) مُطَارَقٌ: see its fem., with ة, voce مُطْرَقٌ.

مُسْتَطْرَقٌ (tropical:) i. q. سِكَّةٌ [app. as meaning A road, like طَرِيقٌ; or a highway]. (TA.) مُنْطَرِقَاتٌ Mineral substances. (TA.)

قبط

1 قَبَطَهُ, aor. ـِ so in the margin of a copy of the S, (TA,) inf. n. قَبْطٌ, (TS, O, K,) He collected it together, or comprehended it, with his hand: (TS, O, K:) [like قَبَضَهُ:) in the TS given as on the authority of IDrd: in the O as on that of IF. (TA.) b2: Also, inf. n. as above, He mixed it. (TA.) 2 قَبَّطَ [قبّط وَجْهَهُ He contracted his face much; made it much contracted, or very austere or morose:] تَقْبِيطُ الوَجْهِ is syn. with تَقْبِيطُهُ; (Yaa-koob, K;) and is formed from the latter by transposition. (TA.) القِبْطُ [The Copts; often called by themselves القُبْطُ;] a certain people, or nation, in Egypt; (TA;) the original, or genuine, people of Egypt; (S, K, TA;) the Christians of Egypt: (Msb:) n. un. ↓ قِبْطِىٌّ; (S, Msb, K;) fem. with ة: (Msb, K:) you say إِمْرَأَةٌ قِبْطِيَّةٌ [A Copt woman]: (Msb:) and جَمَاعَةٌ قِبْطِيَّةٌ and أَقْبَاطٌ [A company of Copts; اقباط being a pl. of قِبْطٌ]. (TA.) [See قُبْطِىٌّ.] Authors differ respecting their pedigree: some say, that القِبْطُ was son of حَام [or Ham], son of نُوح [or Noah]: the author of the Shejereh, that مِصْرَائِيم [or Mizraïm] the son of حام left issue from لُوذِيم [or Ludim], and that لوذيم are the قِبْط of Egypt, in the Sa'eed: Aboo-Háshim Ahmad Ibn-Jaafar El-'Abbásee, the genealogist, says, that they are the children of قِبْط son of مِصْر son of قُوط [a mistranscription for فُوط, the Phut of the English Bible, A. V.,] son of حام: and this is verified by Ibn-El-Joowánee the genealogist. (TA.) قُبْطِىٌّ A kind of thin, or fine, (Mgh, Msb,) white, (Mgh,) cloth, (Mgh, Msb,) of linen, (Msb,) made in Egypt; so called in relation to the قِبْط, irregularly, to distinguish between it and the man, who is called قِبْطِىٌّ: (Mgh, Msb:) so says Lth, respecting these two forms: (TA:) you also say, ↓ ثِيَابٌ قِبْطِيَّةٌ, with kesr; but when you convert the rel. n. into a subst, you say قُبْطِيَّةٌ, with damm, to distinguish the subst. from the rel. n. without ثياب; like as you say, رِمَاحٌ خَطِّيَّةٌ, and خِطِّيَّةٌ, with kesr, when you do not mention the رماح: so says Kh: (Msb in art. خط:) it is said in the K, that القُبْطِيَّةُ, with damm, signifies a kind of cloths, so called in relation to the قِبْط; and sometimes it is with kesr; which is a plain assertion that the form with damm is the more common: but in the S it is said, that القِبْطِيِّةُ signifies certain white, thin, or fine, cloths, of linen, made in Egypt; and sometimes it is with damm, because they make a change in the rel. n., as in سُهْلِىٌّ and دُهْرِىٌّ, which (as SM adds) are from سَهْلٌ and دَهْرٌ; and this indicates that the regular form, with kesr, is the more common: (TA:) the pl. is قَبَاطِىٌّ (S, Mgh, Msb, K) and قَبَاطِى: (K [but the latter, being indeterminate, should be written قَبَاطٍ, like مَهَارٍ &c.:]) Sh says, that the قَبَاطِىّ are a kind of cloths inclining to fineness and thinness and whiteness. (TA.) قِبْطِىٌّ and قِبْطِيَّةٌ: see القِبْطُ and قُبْطِىٌّ.

قُبَيْطَآءُ: see what next follows.

قُبَّاطٌ: see what next follows.

قُبَّيْطٌ: see what next follows.

قُبَّيْطَى and ↓ قُبَيْطَآءُ, the former with teshdeed and with a short final alif, and the latter without teshdeed and with a long final alif, (S, Msb, K, *) and ↓ قُبَّيْطٌ and ↓ قُبَّاطٌ, (S, K,) i. q. نَاطِفٌ; (S, Msb, K;) [described by Golius, on the authority of an Arabic and Persian vocabulary, entitled كتاب السامى فى الاسامى, as a very white kind of sweetmeat, which consists of juice of grapes, with an addition of other things, cooked so that it becomes white and hard:] derived from قَبْطٌ signifying the act of “ collecting together. ” (TA.) قُنَّبِيطٌ: see art. قنبط.

حمر الحُمْرَةُ لَوْنُ الأحْمَرِ. واحْمَرَّ الشَّيْءُ احْمِرَارا. واحْمَارَّ يَحْمارُّ احْمِيْراراً. ويُقال للعَجَمِ الحَمْراءُ؛ لِحُمْرَةِ ألْوَانِهم. ورِجالٌ أحْمَرُوْنَ وأسْوَدُوْنَ. ومَوْتٌ أحْمَرُ، ومَنِيَّةٌ حَمْرَاءُ شَدِيْدَةٌ، وكذلك سَنَةٌ حَمْرَاءُ وسِنُوْنَ حَمْرَاواتٌ. وقد يكونُ الأحْمَرُ الأبْيَضَ في قَوْلِ أوْسٍ
وأحْمَرَ جَعْداً عليه النُّسُوْرُ
ويقولونَ: " الحُسْنُ أحْمَر " أي مَنْ طَلَبَ الجَمَالَ تَجَشَّمَ فيه المَشَقَّةَ. والحُمُوْرَةُ: الحُمْرَةُ. والأحْمَرَانِ: الخَمْرُ واللَّحْمُ. والأحامِرَةُ: الزَّعْفَرَانُ واللَّحْمُ والخَمْرُ. والحَمَرُ: داءٌ يَعْتَري من كَثْرَةِ الشَّعِير، حَمِرَ البِرْذَوْنُ. وكُلُّ حَمِرٍ أبْخَرُ، ومنه قَوْلُه: وافَرَسٍ حَمِرْ: أي أبْخَرُ. والحُمْرَةُ: تَعْتَري الإنْسَانَ. والحْمَارُ: العَيْرُ الأهْليُّ والوَحْشِيُّ، والجَميعُ: الحَمِيْرُ والحُمُرُ والحُمُرَاتُ. والأُنْثى حِمَارَةٌ. وفَرَسٌ مِحْمَرٌ: يَجْري مَجْرى الحِمارِ، والجَميعُ: المَحَامِرُ والمَحَامِيْرُ. والمَحْمُوْراءُ: جَمْعُ الحِمارِ. ويقولونَ: " أدْنى حِمَارَيْكِ فازْجُري " أي عليكِ بأدْنى أمْرِكِ ثُمَّ تَناوَلي الأبْعَدَ. وحِمَارَةُ القَدَمِ: هي المُشْرِفَةُ بين مَفْصِلِها وأصابِعِها من فَوْق. وهو في الرَّحْلِ: خَشَبَةٌ في مُقَدَّمِه، وكذلك خَشَبَةُ الصَّيْقَلِ. وحِمَارُ قَبّانَ: دُوَيْبَّةٌ صَغِيرةٌ لازِقَةٌ بالأرْضِ. والحِمَارانِ: حَجَرانِ يُجَفَّفُ عليهما الأقِطُ. والحُمَّرَةُ: ضَرْبٌ من الطَّيْرِ، وكذلك الحُمَرَةُ على وَزْنِ الزُّهَرَةِ. وحَمَّاَرُة القَيْظِ: شِدَّتُه، وحِمِرُّهُ: مِثْلُه. وحُمَّرُ الغَيْثِ: مُعْظَمُه وأشَدُّه. والحَمَائرُ: حِجَارَةٌ تُنْصَبُ حَوْلَ القُتْرَةِ، واحِدَتُها: حَمِيْرَةٌ. وحَمَرْتُ الأدِيْمَ حَمْراً: قَشَرْتُ عنه الشَّعَرَ والتِّحْلِىءَ. وحَمَرَ شاتَه: نَتَفَها، فهو مَحْمُوْرٌ. والحِمِرُّ - بِلُغَةِ أهْلِ الحِجازِ -: الغَيْمُ الذي يَحْمُرُ وَجْهَ الأرْضِ: أي يَقْشِرُه. وسَيْلٌ حِمِرٌّ: شَدِيْدٌ. ويُقال لِهِبْرِيَةِ الرَّأْسِ: الحَمَارَّةُ. وتَحَمْيَرَ الرَّجُلُ: ساءَ خُلُقُه. وكذلك إِذا تَكَلَّمَ بالحِمْيَرِيَّةِ، وحَمَّرَ: كذلك، ومنه: " مَنْ دَخَلَ ظَفَارِ حَمَّرَ ". والحُمْرَةُ: شَجَرَةٌ هي أحَبُّ شَيْءٍ إِلى الحَمِيرِ. ورُطَبٌ ذو حُمْرَةٍ: شَديدُ الحَلاَوَةِ. وأثَرٌ أحْمَرُ: أي حَدِيْثُ العَهْدِ طَرِيٌّ. والأحْمَرُ: صِنْفٌ من أصْنافِ التَّمْرِ. والوَطْأةُ الحَمْرَاءُ: الجَدِيدةُ، والسَّوْداءُ: الدّارِسَةُ واليَحْمُوْرُ: ضَرْبٌ من الطَّيْرِ. ويقولون: حَمَّرْنا للذِّئْبِ فَنَحْنُ مُحَمِّرُوْنَ: وهو حِيْلَةٌ لهم في قَتْلِه. والمُحَمَّرَاتُ من الغَنَمِ: البَهْمُ الصِّغَارُ؛ سُمِّيَتْ بذلك لأنَّها تَرْعى قُرْبَ الحَيِّ شِبْهَ الحُمُرِ لا تَبْعُدُ. والمِحْمَرُ: البَطِيءُ، وجَمْعُه: مَحَامِرُ، قال الحُطَيْئةُ:
وتَبَرَّرَ النُّجُبُ الجِيَادُ ... وبَلَّدَ الكُذُبُ المَحَامِرْ وفَرَسٌ مِحْمَرٌ: هَجِيْنٌ. ومن السَّمَكِ: صَغِيرٌ، ولا أحُقُّه. ورَجُلٌ حُمْرَانٌ: لا سِلاحَ عليه، ورَجُلٌ أحْمَرُ. وجاءَ فلانٌ بِغَنَمِه حُمْرَ الكُلَى: أي مَهَازِيْلَ.

حمر: حَمَّر (بالتشديد). حمَّر الوجه: زيَّنه (بوشر). ويقال: الله يحمَّر لك وجهك حين يراد تمني الخير للشخص بصور عامة. لن العرب ينسبون إلى الألوان الزاهرة وبخاصة اللون الأحمر منها صور السرور والسعادة (دوماس حياة العرب ص518).
وحمَّر: شوى اللحم حتى يحمر (بوشر) ويقال مثلا دجاجات محمَّرة أي مشوية (ألف ليلة 1: 579) وكذلك: فراخ محمَّرة (ألف ليلة 3: 205) وانظر: مُحَمَّر.
وفي منتخبات من قصة عنتر: اللوز المحمَّر.
حمَّر الكرم: أحاط عيون الكفر بقفر اليهود. انظر تحمير الكرم في ابن البيطار (2: 309). أو ترجمة كلامه في ذلك من قبل دي ساسي (عبد اللطيف ص274 - 275، وانظر تيفيز (2: 62).
تحمَّر: ذكرها فوك في مادة ( Ribescere) .
احمرَّ: صار أحمر وخجل واستحيا (ألكالا).
حُمْر: (عامية حمرة) ويراد بها الشاعر الشعبي أي العامي (المقدمة 3: 407) وهذا هو صواب قراتها.
حُمَر: دِفْلى: (المستعيني في مادة دفلى) وفيه: دفلى ويسمى حمر أيضاً.
حَمْرَة: نبات اسمه العلمي ( Hypericum) ( براكس مجلة الشرق والجزائر 8: 345). وهي عند باجني (مخطوطات): (حمورة Hamûra) .
حَمُرة رأس: نبات اسمه العلمي: ( Calcendula sicula) ( براكس 1، 1: 282). حُمْرَة: حَصْبَة، حميرة، جدري الماء (معجم الاسبانية ص115. وقد ذكر المعجم اللاتيني - العربي Cerbum) =؟ Carbunculus ومقابله دُمَّل وداء الحُمْرة. وقد ذكر أيضا: داء الحمرة في مادة ( Eresimila) .
وحُمرة: مرض يصيب الخطمي الهندي. (ابن العوام 2: 292).
وحُمرة: طباشير أحمر فيما يظهر (المقري 1: 687).
وحُمرة: حناء، خضاب، غمرة (بوشر).
وحُمْرَة: شجرة الغَرقَد. وقد أطلق عليها هذا الاسم لأنها تحمل ثمرا أحمر (بركهارت سوريا ص474).
والجمع حُمَر: نمش. وهو نوع من الاحمرار أو البقع الحمراء التي تظهر على الجلد من أثر الحمى (بوشر). وحُمْرة عند أهل الرمل: شكل صورته = (محيط المحيط).
حَمَرة: قافلة مؤلفة من البغال فقط (اسبينا مجلة الشرق والجزائر 13: 150) وفيها ( Hamara) .
حَمُرَة: أبو الحناء (باجني مخطوطات).
وحَمُرَة: قطلب (باجني مخطوطات) حَمَرِيّة: بلادة، غباوة (بوشر).
وحمرية: (من غير شكل). حمرة (فوك).
حُمْرانِيّ: أحمر (فوك).
حَمْراية: صنف من التمر (براكس مجلة الشلاق والجزائر 5: 212).
حَمْرَنة: بلاده، غباوة، بلاهة، خرق (بوشر).
حِمَار: (الحيوان المعرف) يطلق على شارب الماء عند المسلمين الذين لا يلتزمون بتعاليم القرآن (برتون 1: 130).
وحمار: (من غير شكل): حُمْرة (بوشر).
وحِمار: نهاية القرن (مائة سنة) (الثعالبي لطائف ص30).
وحمار: آلة تجر بها المراكب إلى المرسى (المعجم اللاتيني- العربي وفيه: الحُمُر التي تجر بها المراكب إلى المرسى).
وقضيب الحمار (انظر قضيب): آلة طويلة على شكل الرافعة يستعملها الفلاحون لقياس الارضين والحفر.
وحمار الوَحْش: فرا، عير، حمار وحشي مخطط الجلد (ألكالا).
حمير: أسفلت، زفت، قير (بوشر).
وحمير؟ صنف من الريحان، صنف من الآس (ابن العوام 1: 248).
حُمُورة: حُمْرة تزين بها النساء وجوههن (ألكالا).
حَمِيرَة: اسفلت، زفت، قير، ففي الادريسي (كليم 2 قسم 5): وهذه الصحراء وبها جب حميرة.
حَمُوريّ: ضرب من التمر شديد الحمرة (باجني ص151) وفي (ص152) منه يسمى هذا الصنف من التمر: حمورة بكسرى.
وحَمُوري: حجر كريم (انظر نيبور رحلة إلى بلاد العرب ص25).
حُمَيِّر جَدة: حمار قَبَّان: (دومب ص66 بوشر). حَمَّر: نبات اسمه العلمي ( Ynonchophora capiomontiaa) ( باركس مجلة الشرق والجزائر 8: 282).
زحمَّر: حَمُرَة (باجني مخطوطات). حُمَّر: عامية حُمَر ضرب من القار معدني (محيط المحيط).
حَمَّار: عامل، صانع أخرق (بوشر).
حمَّيرا: رجل الحمام بلغة أهل الأندلس (ابن البيطار 1: 327، 2: 108). وتشديد الميم في مخطوطة أانظر مادة شنجار في معجم فريتاج.
حَمَامير: حلمات الثدي (دوماس حياة العرب ص166).
أَحْمَر: رأس احمر: عبد حبشي (زيشر 16: 476).
الحمراء أو بنو الحمراء (انظر لين) الموالي وهو الاسم الذي أطلقه العرب على سكان الأندلس من الأسبان (انظر تعليقاتي في زيشر 16: 598).
لحم أحمر: لحم لا شحم فيه (معجم المنصوري).
وأحمر: دينار (ألف ليلة برسل 9: 250) وفي طبعة ماكن دينار بدل أحمر.
والجمع حُمْر (المقري 1: 464).
وأحمر: طحين، دقيق (فوك) الأحمر: حجر احمر بلون الدم يستعمل دواء ويعمل منه الحبر الأحمر (كاليه 1: 885).
وأحمر: نوع من الطير (ياقوت 1: 885).
الأحمر: كوكب المريخ، مارس (المعجم اللاتيني - العربي).
والملك الأحمر: مارس، المريخ. وهو اله الحرب عند الوثنين (بوشر).
أَحْمَرانِيّ: ضارب إلى الحمرة (بوشر).
مُحَمَّر: لحم مفروم مشوي حتى أحمرَّ (ألف ليلة طبعة بولاق 1: 79، وطبعة ماكن 2: 258 مع تعليق لين في الترجمة (2: 459 رقم 13).
مُحمَّر: من مصطلح الطب وهو دواء جاذب (محيط المحيط).

حمر

1 حَمَرَ, (S, K,) aor. ـُ (S,) inf. n. حَمْرٌ, (TA,) He pared a thong; stripped it of its superficial part: (S, K:) or he (a sewer of leather or of skins) pared a thong by removing its inner superficial part, and then oiled it, previously to sewing with it, so that it became easy [to sew with; app. because this operation makes it to appear of a red, or reddish, colour]. (Yaakoob, S.) b2: and [hence,] He pared, or peeled, anything; divested or stripped it of its superficial part, peel, bark, coat, covering, crust, or the like: and ↓ حمرّ, inf. n. تَحْمِيرٌ, signifies the same in an intensive degree, or as applying to many objects; syn. قشّر. (TA.) b3: Also, (S, K,) aor. and inf. n. as above, (S,) He skinned a sheep [and thus made it to appear red]. (S, K.) b4: He shaved the head [and thus made it to appear red, or of a reddish-brown colour, the common hue of the Arab skin]. (K.) And حَمَرَتِ المَرْأَةُ جِلْدَهَا [The woman removed the hair of her skin]. (TA.) The term حَمْرٌ is [also] used in relation to soft hair, or fur, (وَبَر,) and wool. (TA.) b5: حَمَرَهُ بِالسَوْطِ He excoriated him (قَشَرَهُ) with the whip. (TA.) b6: حَمَرَ الأَرْض, aor. and inf. n. as above, It (rain) removed the superficial part of of the ground. (TA.) b7: حَمَرَهُ بِاللِّسَانِ (assumed tropical:) He galled him (قَشَرَهُ) with the tongue. (TA.) A2: حَمِرَ, aor. ـَ (Lth, S, K,) inf. n. حَمَرٌ, (Lth, S,) He (a horse) suffered indigestion from eating barley: or the odour of his mouth became altered, or stinking, (K, TA,) by reason thereof: (TA:) or he became diseased from eating much barley, (Lth,) or he suffered indigestion from eating barley, (S,) so that his mouth stank: (Lth, S:) and in like manner one says of a domestic animal [of any kind]: part. n. ↓ حَمِرٌ. (TA.) A3: حَمِرَ عَلَىَّ, (Sh, K, *) aor. and inf. n. as above, (Sh,) He (a man) burned with anger and rage against me. (Sh, K. *) A4: حَمِرَتِ الدَّابَّةُ, (K,) aor. and inf. n. as above, (TA,) [The horse] became like on ass in stupidity, dulness, or want of vigour, by reason of fatness. (K.) 2 حمّر, inf. n. تَحْمِيرٌ: see 1. b2: Also He cut [a thing] like pieces, or lumps, of flesh-meat. (K.) b3: He dyed a thing red. (Msb.) b4: [He wrote with red ink. b5: See also تَحْمِيرٌ, below.]

A2: He called another an ass; saying, O ass. (K.) A3: He rode a مِحْمَر; i. e. a horse got by a stallion of generous race out of a mare not of such race; or a jade. (A, TA.) A4: He spoke the language, or dialect, of Himyer; (S, K;) as also ↓ تَحَمْيَرَ. (K.) 4 احمر He (a man, TA) had a white child (وَلَدٌ أَحْمَرُ,) born to him. (K.) A2: He fed a beast so as to cause its mouth to become altered in odour, or stinking, (K, TA,) from much barley. (TA.) 5 تحمّر He asserted himself to be related to [the race of] Himyer: or he imagined himself as though he were one of the Kings of Himyer: thus explained by IAar. (TA.) 7 انحمر مَا عَلَى الجِلْدِ [What was upon the skin became removed]: said of hair and of wool. (TA.) 9 احمرّ, (S, Msb, K,) inf. n. اِحْمِرَارٌ, (K,) It became أَحْمَر [or red]; (Msb, K;) as also ↓ احمارّ: (K:) both these verbs signify the same: (S:) or the former signifies it was red, constantly, not changing from one state to another: and ↓ the latter, it became red, accidentally, not remaining so; as when you say, جَعَلَ يَحْمَارُّ مَرَّةً وَيَصْفَارُّ أُخْرَى

He, or it, began to become red one time and yellow another. (TA.) [It is also said that] every verb of the measure اِفْعَلَّ is contracted from اِفْعَالَّ; and that the former measure is the more common because [more] easy to be pronounced. (TA.) b2: احمرّ البَأْسُ (tropical:) War, or the war, became vehement, or fierce: (S, A, IAth, Msb, K:) or the fire of war burned fiercely. (TA.) 11 إِحْمَاْرَّ see 9, in two places. Q. Q. 2 تَحَمْيَرَ: see 2. b2: Also He (a man, TA) became evil in disposition. (K.) حَمرٌ, applied to a horse &c.: see حَمِرَ.

A2: Also A man burning with anger and rage: pl. حَمِرُونَ. (Sh.) حُمَرٌ (incorrectly written, by some physicians and others, ↓ حُمَّرٌ, with teshdeed, MF) and ↓ حَوْمَرٌ (which is of the dial. of the people of 'Omán, a form disallowed by MF, but his disallowal requires consideration, TA) The tamarindfruit: (K:) it abounds in the Saráh (السَّرَاة) and in the country of 'Omán, and was seen by AHn in the tract between the two mosques [of Mekkeh and El-Medeeneh]: its leaves are like those of the خِلَاف called البَلْخِىّ: AHn says, people cook with it: its tree is large, like the walnut-tree; and its fruit is in the form of pods, like the fruit of the قَرَظ. (TA.) A2: Also, the former word, Asphaltum, or Jews' pitch; bitumen Judaicum; syn. قَفْرٌ يَهُودِىٌّ. (Ibn-Beytár: see De Sacy's Abd-allatif,” p. 274.) A3: See also حُمَّرٌ.

حُمْرَةٌ [Redness;] a well-known colour; (Msb, K;) the colour of that which is termed أَحْمَرُ: (S, A:) it is in animals, and in garments &c.; and, accord. to IAar, in water [when muddy; for it signifies brownness, and the like: but when relating to complexion, whiteness: see أَحْمَرُ]. (TA.) b2: الحُمْرَةُ [Erysipelas: to this disease the term is evidently applied by Ibn-Seenà, in vol. ii. pp. 63 and 64 of the printed Arabic text of his قانون; and so it is applied by the Arabian physicians in the present day:] a certain disease which attacks human beings, in consequence of which the place thereof becomes red; (ISk, TA;) a certain swelling, of the pestilential kind; (T, K;) differing from phlegmone. (Ibn-Seenà ubi suprà.) b3: ذُو حُمْرَةٍ Sweet: applied to fresh ripe dates. (K.) b4: See also حِمِرٌّ.

حَمْرَى: see حَمَارَّةٌ.

حَمْرَآءُ [originally fem. of أَحْمَرُ, q. v.]: see حَمَارَّةٌ.

حِمِرٌّ Violent rain, (S,) such as removes the superficial part of the ground. (S, K.) b2: A severe night-journey to water. (TA.) A2: The most copious portion of rain; and violence thereof. (TA.) b2: (assumed tropical:) The violence, vehemence, or intenseness, of anything; as also ↓ حِمِرَّةٌ and ↓ حُمْرَةٌ. (TA.) b3: See also حَمَارَّةٌ, in two places. b4: Also The evil, or mischief, of a man. (K.) حِمِرَّةٌ: see the next preceding paragraph.

حِمَارٌ [The ass;] the well-known braying quadruped; (TA;) i. q. عَيْرٌ; (Az, S;) applied to the male; (Msb;) both domestic and wild: (Az, K:) the former is also called حِمَارٌ أَهْلِىٌّ; (Msb;) and the latter, حِمَارٌ وَحْشِىٌّ, (K,) and حِمَارُ الوَحْشِ, and ↓ يَحْمُورٌ: (S, K:) أَتَانٌ is the appellation applied to the female; and sometimes ↓ حِمَارَةٌ: (S, Msb, K: *) pl. [of pauc.] أَحْمِرَةٌ and [of mult.]

↓ حَمِيرٌ [more properly termed a quasi-pl. n.] and حُمُرٌ (S, Msb, K) and حُمْرٌ (S) and حُمُورٌ and ↓ مَحْمُورَآءُ, (K,) the last [a quasi-pl. n.] of a very rare form [of which see instances voce شَيْخٌ], (TA,) and حُمُرَاتٌ, (S, K,) which is said to be a pl. of حُمُرٌ. (TA.) b2: [Hence,] مُقَييِّدَةُ الحِمَارِ (assumed tropical:) A stony tract, of which the stones are black and worn and crumbling, as though burned with fire; syn. حَرَّةٌ: because the wild ass is impeded in it, and is as though he were shackled. (TA.) b3: and [hence,] بَنُو مُقَيِّدَةِ الحِمَارِ (assumed tropical:) Scorpions: because they are generally found in a حَرَّة. (TA. [See an ex. in verses cited voce رُمْحٌ.]) A2: A piece of wood in the fore part of the [saddle called] رَحْل, (K, TA,) upon which a woman [when riding] lays hold: and in the fore part of the [saddle called]

إِكَاف: and, accord. to Aboo-Sa'eed, the stick upon which [the saddles called] أَقْتَاب [pl. of قَتَبٌ] are carried. (TA.) b2: The wooden implement of the polisher, upon which he polishes iron [weapons &c.]. (Lth, K. *) b3: Three pieces of wood, (T, K,) or four, (T,) across which is placed another piece of wood; with which one makes fast a captive. (T, K.) [The last words of the explanation are يُؤْسَرُ بِهَا.]) b4: حِمَارُ الطُّنْبُورِ [The bridge of the mandoline;] a thing well-known. (TA.) b5: حَمَارُ قَبَّانَ [The wood-louse; so called in the present day;] a certain insect; (S, K;) a certain small insect, (Msb, TA,) that cleaves to the ground, (TA,) resembling the beetle, but smaller, (Msb,) and having many legs: (Msb, TA:) when any one touches it, it contracts itself like a thing folded. (Msb.) The حمار قبّان is also called حِمَارُ البَيْتِ; app. because its back resembles a قُبَّة. (TA in art. قب, q. v.) b6: حِمَارَانِ Two stones, (S, K,) which are set up, (S,) and upon which is placed another stone, (S, K,) which is thin, (TA,) and is called عَلَاةٌ, (S,) whereon [the preparation of curd called]

أَقِط is dried. (S, K.) b7: الحِمَارَانِ The two bright stars [a and حَمِيرٌ] in Cancer. (Kzw.) حَمِيرٌ Anything pared, or peeled; divested, or stripped, of its superficial part, peel, bark, coat, covering, crust, or the like; as also ↓ مَحْمُورٌ. (TA.) [See 1.] b2: Also, and ↓ حَمِيرَةٌ, i. q. أُشْكُزٌّ, i. e. A thong, or strap, (S, K,) white, and having its outside pared, (S,) in a horse's saddle, (K,) or with which horses' saddles are bound, or made fast: (S:) so called because it is pared. (TA.) A2: See also حِمَارٌ.

حَمَارَةٌ: see حَمَارَّةٌ.

حِمَارَةٌ: see حِمَارٌ. b2: Also A great, (K,) or great and wide, (TA,) mass of stone, or rock: (K:) and stones set up around a watering-trough or tank, to prevent its water from flowing forth: (S:) and a stone, (K,) or stones, (S,) set up around the booth in which a hunter lurks: (S, K:) but J should have said that حَمَائِرُ signifies stones: that حِمَارَةٌ is the sing.: that this latter signifies any wide stone: and the pl., stones that are set round a watering-trough or tank, to prevent the water from overflowing: (IB:) and حَمَائِرُ المَآءِ signifies four large and smooth masses of stone at the head of the well, upon which the drawer of the water stands. (TA in art. خلق.) Also, the sing., A wide stone that is put upon a trench or an oblong excavation, in the side of a grave, in which the corpse is placed: (K:) or upon a grave: (TA:) pl. as above. (K.) b3: A piece of wood in the [woman's vehicle called] هَوْدَج. (K.) b4: Three sticks, or pieces of palm-branches, having their [upper] ends bound together and their feet set apart, upon which the [vessel of skin called]

إِدَاوَة is hung, in order that the water may become cool. (TA.) And its pl., حَمَائِرُ, Three pieces of wood bound together [in like manner], upon which is put the وَطْب [or milk-skin], in order that the [insect called] حُرْقُوص may not eat it. (TA.) b5: حِمَارَةُ القَدَمِ, (K,) or القدم ↓ حمارّة [thus, without any vowel-sign written], with teshdeed to the ر, (IAth,) The elevated, or protuberant, part of the foot, above the toes (K, TA) and their joints, where the food of the thief is directed, in a trad., to be cut off. (TA.) حِمَارِىٌّ Of, or relating to, asses; asinine.]

حِمَارِيَّةٌ [Asinineness]. (A in art. خطب.) حَمِيرَةٌ: see حَمِيرٌ.

حُمَيْرَآءُ dim. of حَمْرَآءُ, fem. of أَحْمَرُ, q. v.

الحِمْيَرِيَّةُ The language, or dialect, of [the race of] Himyer, who had words and idioms different from those of the rest of the Arabs. (TA.) حَمَارٌّ: see what next follows.

حَمَارَّةٌ, (S, K, &c.,) a word of a rare form, of which the only other instances are said to be حَبَالَّةٌ and زَرَافَّةٌ and زَعَارَّةٌ and سَبَارَّةٌ and صَبَارَّةٌ and عَبَالَّةٌ, (TA,) and sometimes ↓ حَمَارَةٌ, without teshdeed, in poetry, (S, K,) and in prose also, as is said by Lh and others, (TA,) (tropical:) The intenseness of heat (Lth, Ks, S, A, K) of summer; (Lth, Ks, S, A;) and so ↓ حَمْرَآءُ; (TA;) which also signifies the same in relation to the noon, or summer-noon; (K;) and ↓ حَمْرَى, (Az, TA in art. بيض,) and ↓ حِمِرٌّ: (TA:) or the most intense heat of summer; (TA;;) as also ↓ حِمِرٌّ: (K, TA:) and sometimes, though rarely, used in relation to winter [as signifying the intenseness of cold; like صَبَارَّةٌ]: (TA:) pl. [or rather coll. gen. n.] ↓ حَمَارٌّ. (S.) A2: See also حِمَارَةٌ, last sentence.

حُمَّرٌ and ↓ حُمَرٌ, (S, Msb, K,) the former of which is the more common, (S, Msb,) [coll. gen. ns.,] A kind of bird, (S, Msb, K,) like the sparrow: (S, Msb:) accord. to Es-Sakháwee, the lark; syn. قُبَّرٌ [q. v.]: and حُمَّرَةٌ is said in the Mujarrad to be an appellation applied by the people of El-Medeeneh to the [bird commonly called] بُلْبُل; as also نُغَرَةٌ: (Msb:) حُمَّرَةٌ and حُمَرَةٌ are the ns. of un.: (S, Msb, K:) pl. حُمَّرَاتٌ (S, TA) [and حُمَرَاتٌ].

A2: See also حُمَرٌ.

حَمَّارٌ: see حَمَّارَةٌ. b2: Also A seller of asses. (TA.) حَمَّارَةٌ, [a coll. gen. n.,] Owners, or attendants, of asses (S, K, TA) in a journey; (S, TA;) as also ↓ حَامِرَةٌ: (K:) n. un. ↓ حَمَّارٌ (S, TA) and ↓ حَامِرٌ. (TA.) A2: See also مِحْمَرٌ, in two places.

حَامِرٌ: see حَمَّارَةٌ.

حَوْمَرٌ: see حُمَرٌ.

حَامِرَةٌ: see حَمَّارَةٌ.

أَحْمَرُ [Red: and also brown, or the like:] a thing of the colour termed حُمْرَةٌ: (Msb, K:) it is in animals, and in garments &c.; and, accord. to IAar, in water [when muddy]: and so ↓ يَحْمُورٌ: (K:) fem. of the former حَمْرَآءُ: (Msb:) pl. حُمْرٌ and حُمْرَانٌ: (K:) or when it means dyed with the colour termed حُمْرَةٌ, the pl. is حُمْرٌ (S, Msb) and حُمْرَانٌ; for you say ثِيَابٌ حُمْرٌ and حُمْرَانٌ [red garments]: (TA:) but if you apply it as an epithet to a man, [in which case it has other meanings than those explained above, as will be shown in what follows,] the pl. is أَحَامِرُ (S) and حُمْرٌ: (TA:) or if it means a thing having the colour termed حُمْرَةٌ, the pl. is أَحَامِرُ, because, in this case, it is a subst., not an epithet. (Msb.) ↓ أَحْمَرِىٌّ also signifies the same as أَحْمَرُ: (Ham p. 379:) or, as some say, it has an intensive sense. (TA voce كَرُوبِيُّونَ.) It is said in the S, in art. دك, that حَمْرَاوَاتٌ is a pl. of حَمْرَآءُ, like as دَكَّاوَاتٌ, is of دَكَّآءُ; but it is not so. (IB in that art.) b2: Applied to a camel, Of a colour like that of saffron when a garment is dyed with it so that it stands up by reason of [the thickness of] the dye: (TA:) or of an unmixed red colour; (As, S in art. كمت, and TA;) and so the fem. when applied to a she-goat. (TA.) It is said that, of she-camels, the حَمْرَآء is the most able to endure the summer midday-heat; and the وَرْقَآء, to endure nightjourneying; and that the صَهْبَآء is the most notable and the most beautiful to look at: so said Aboo-Nasr En-Na'ámee: and the Arabs say that the best of camels are the حُمْر and the صُهْب. (TA.) [Hence,] حُمْرُ النَّعَمِ signifies (assumed tropical:) The high-bred, or excellent, of camels: and is proverbially applied to anything highly prized, precious, valuable, or excellent. (Mgh, Msb.) b3: Applied to a man, (AA, Sh, Az,) White (AA, Sh, Az, K) in complexion; (Az;) because أَبْيَضُ might be considered as of evil omen [implying the meaning of leprosy]: (AA, Sh:) or, accord. to Th, because the latter epithet, applied to a man, was only used by the Arabs as signifying “ pure,” or “ free from faults: ” but they sometimes used this latter epithet in the sense of “ white in complexion,”

applied to a man &c.: (IAth:) fem., in the same sense, حَمْرَآءُ: the dim. of which, ↓ حُمَيْرَآءُ, occurs in a trad., applied to 'Áïsheh. (K, * TA.) So, accord. to some, in the trad., بُعِثْتُ إِلَى الأَحْمَرِ وَالأَسْوَدِ, (TA,) i. e. I have been sent to the white and the black; because these two epithets comprise all mankind: (Az, TA:) [therefore, by the former we should understand the white and the red races; and by the latter, the negroes: but some hold that by the former are meant the foreigners, and] by the latter are meant the Arabs. (TA.) One says also, [when speaking of Arabs and more northern races,] أَتَانِى كُلُّ أَسْوَدَ مِنْهُمْ وَأَحْمَرَ, meaning Every Arab of them, and foreigner, came to me: and one should not say, in this sense, أَبْيَضَ. (AA, As, S.) الحَمْرَآءُ, also, is applied to The foreigners (العَجَمُ) [collectively]; (S, A, K;) because a reddish white is the prevailing hue of their complexion: (S:) or the Persians and Greeks: or those foreigners mostly characterized by whiteness of complexion; as the Greeks and Persians. (TA.) You say, لَيْسَ فِى

الحَمْرَآءِ مِثْلُهُ There is not among the foreigners (العَجَم) the like of him. (A.) And accord. to some, الأَحْمَرُ وَالأَبْيَضُ means The Arabs and the foreigners. (TA.) الحَمْرَآءُ [so in the TA, but correctly أَبْنَآءُ الحَمْرَآءِ,] is an appellation applied to Emancipated slaves: and اِبْنُ حَمْرَآءِ العِجَانِ, meaning Son of the female slave, is an appellation used in reviling and blaming. (TA.) b4: Also (tropical:) A man having no weapons with him: pl. حُمْرٌ (A, K) and حُمْرَانٌ. (K.) b5: الحُسْنُ أَحْمَرُ meansBeauty is in الحُمْرَة [app. fairness of complexion; i. e. beauty is fair-complexioned]: (TA:) or (assumed tropical:) beauty is attended by difficulty; i. e. he who loves beauty must bear difficulty, or distress: (IAth:) or the lover experiences from beauty what is experienced from war. (ISd, K.) b6: الأَحْمَرُ A sort of dates: (K:) so called because of their colour. (TA.) b7: الأَحْمَرُ وَالأَبْيَضُ Gold and silver. (TA.) And الأَحْمَرَانِ Flesh-meat and wine; (S, A, K;) said to destroy men: (S:) so in the saying, نَحْنُ مِنْ أَهْلِ الأَسْوَدَيْنِ لَا الأَحْمَرَيْنِ We are of the people of dates and water, not of flesh-meat and wine: (A:) or the beverage called نَبِيذ and flesh-meat. (IAar.) Also Wine and [garments of the kind called] بُرُود. (Sh.) and Gold and saffron; (Az, ISd, K;) said to destroy women; i. e. the love of ornaments and perfumes destroys them: (Az:) or these are called الأَصْفَرَانِ; (AO, TA;) and milk and water, الأَبْيَضَانِ; (TA;) and dates and water, الأَسْوَدَانِ. (A, TA.) And الأَحَامِرَةُ Flesh-meat and wine and [the perfume called] الخَلُوق: (S, K:) or gold and flesh-meat and wine; as also الأَخَاضِرُ: (TA in art. خضر:) or gold and saffron and الخَلُوق. (ISd, TA.) b8: المَوْتُ الأَحْمَرُ (assumed tropical:) Slaughter; (L, K;) because it occasions the flowing of blood: (TA:) and [so in the L, but in the K “ or ”] (tropical:) violent death: (S, A, L, K:) or death in which the sight of the man becomes dim by reason of terror, so that the world appears red and black before his eyes: (A 'Obeyd:) or it may mean (assumed tropical:) recent, fresh, death; from the phrase next following. (As.) b9: وَطْأَةٌ حَمْرَآءُ (tropical:) A new, or recent, footstep, or footprint: opposed to دَهْمَآءُ. (As, S, A.) b10: سَنَةٌ حَمْرَآءُ (tropical:) A severe year; (S, K;) because it is a mean between the سَوْدَآء and the بَيْضآء: or a year of severe drought; because, in such a year, the tracts of the horizon are red: (TA:) when الجَبْهَةُ [the tenth Mansion of the Moon (see مَنَازِلُ القَمَرِ in art. نزل)] breaks its promise [of bringing rain], the year is such as is thus called. (AHn.) b11: See also حَمْرَآءُ voce حَمَارَّةٌ. b12: جَآءَ بِغَنَمِهِ حُمْرَ الكُلَى, and, in like manner, سُودَ البُطُونِ, (tropical:) He brought his sheep or goats, in a lean, or an emaciated, state. (A, * TA.) أَحْمَرِىٌّ: see أَحْمَرُ.

تَحْمِيرٌ [an inf. n. (of حَمَّرَ) used as a subst.] A bad kind of tanning. (K. [For دِبْغٌ in the CK, I read دَبْغٌ, as in other copies of the K.]) مِحْمَرٌ i. q. مِحْلَأٌ; (K; in the CK مِحْلاء;) i. e. The iron instrument, or stone, with which one shaves off the hair and dirt on the surface of a hide, and with which one skins. (L, TA. [But for the last words of the explanation in those two lexicons, ينشف به, I read يُنْتَقُ بِهِ.]) A2: Also, (S, TA,) in the K, [and in a copy of the A,] مَحَمَّرٌ, which is a mistake, (TA,) A horse got by a stallion of generous, or Arabian, race, out of a mare not of such a race; or not of generous birth; or a jade; syn. هَجِينٌ; (S, A, K;) in Persian, پَالَانِىْ; (S, K;) as also ↓ حَمَّارَةٌ: (K:) or a horse of mean race, that resembles the ass in his slowness of running: and a bad beast: (TA:) pl. مَحَامِرُ (S, A, TA) and مَحَامِيرُ: (TA:) and accord. to the T, ↓ حَمَّارَةٌ signifies [not as it is explained above, as a sing., but] i. q. مَحَامِرُ; and Z explains it as an epithet applied to horses, signifying that run like asses. (TA.) b2: Also An ignoble, or a mean, man: (K, * TA:) and a man who will not give unless pressed and importuned. (K, * TA.) المُحَمِّرَةٌ A sect of the خُرَّمِيَّة, who opposed the مُبَيِّضَة (S, K) and the مُسَوِّدَة: (TA:) a single person thereof was called مُحَمِّرٌ: (S, K:) they made their ensigns red, in opposition to the مسوّدة of the Benoo-Háshim; and hence they were thus called, like as the حَرُورِيَّة were called المُبَيِّضَةُ because their ensigns in war were white. (T.) مَحْمُورٌ: see حَمِيرٌ.

مَحْمُورَآءُ: see حِمَارٌ يَحْمُورٌ The wild ass: see حِمَارٌ: (S, Mgh, K:) or a certain kind of wild animal: (Mgh:) [the oryx; to which the name is generally applied; and so in Hebrew: see also بَقَرُ الوَحْشِ, in art. بقر:] a certain beast (K, TA) resembling the she-goat. (TA.) b2: And A certain bird. (K.) A2: See also أَحْمَرُ.