سلع

1 سَلَعَ رَأْسَهُ, aor. ـَ (S, Msb,) inf. n. سَلْعٌ, (S, TA,) He clave, or split, his head, [i. e., the skin thereof, (see سَلْعَةٌ,)] (S, Msb, TA,) by striking it, with a staff, or stick. (TA.) A2: سَلِعَتْ, قَدَمَهُ, (S, K, *) aor. ـَ inf. n. سَلَعٌ, (S, K,) His foot became chapped, or cracked, (S, K,) in its upper part and in its under, like زَلِعَتْ. (S, TA.) [See also 5.] b2: سَلَعَ جِلْدُهُ بِالنَّارِ, [so in the L and TA, app. a mistranscription for سَلِعَ,] inf. n. سَلَعٌ, His skin became burned by fire so that the mark thereof was seen upon it. (L, TA.) b3: سَلِعَ, aor. ـَ inf. n. سَلَعٌ, He was, or became, affected with بَرَص [i. e. leprosy, particularly the white, malignant kind thereof]. (IDrd, K.) 2 تَسْلِيعٌ [inf. n. of سَلَّعَ as used in the phrase سلّع البَقَرَ, or ثِيرَانَ الوَحْشِ, (see مُسَلَّعَةٌ,)] signifies a practice which was observed in the Time of Ignorance, when the people were afflicted with drought, or barrenness of the earth; which was The hanging the [kind of tree, or plant, called]

سَلَع, with the [species of swallow-wort called] عُشَر, to wild bulls, and sending them down from the mountains, having kindled fire in the سلع and عشر; seeking thereby to obtain rain: (K, TA:) or the loading the backs of those animals with the fire-wood of the سلع and عشر, then kindling fire therein; seeking to obtain rain by the flame of the fire, which was likened to the gleaming of lightning. (TA.) [See also سَلَعٌ, where a meaning somewhat different from those above is indicated.]) 4 اسلع He (a man, TA) had a [wound in the head, such as is termed] شَجَّة, (K, TA,) i. e., a سَلْعَة: (TA:) or he had a [kind of ulcer in the belly, called] دُبَيْلَة. (TA.) 5 تسلّع عَقِبُهُ His heel became chapped, or cracked. (Sgh, K.) [See also 1; and see 7.]7 انسلع It clave, or split, or slit, in an intrans. sense. (S, K.) [See also 1, and 5.]

سَلْعٌ A chap, or crack, in the human foot: pl. سُلُوعٌ. (S, K.) b2: See also the next paragraph, in two places.

سِلْعٌ A cleft, or fissure, in a mountain, (Lh, IAar, Yaakoob, S, K,) having the form of a crack; (TA;) as also ↓ سَلْعٌ, (S, K,) accord. to some: (S, TA:) pl. [of either] أَسْلَاعٌ (Yaakoob, S, K) and (of the latter, TA) سُلُوعٌ. (K.) A2: Also A like, or fellow; (AA, L, K;) and so ↓ سَلْعٌ: (L, TA:) pl. أَسْلَاعٌ. (IAar, L, K.) Yousay, هٰذَا سِلْعُ هٰذَا This is the like of this. (TA.) And غُلَامَانِ سِلْعَانِ Two boys, or young men, that are fellows, or equals in age: and غِلْمَانٌ أَسْلَاعٌ. (Ibn-'Abbád, K.) And أَعْطَاهُ أَسْلَاعَ إِبِلِهِ He gave him the likes, or fellows, of his camels. (L.) A3: And the pl. أَسْلَاعٌ signifies also The portions of flesh that cling to the نَسَيَانِ [or two sciatic veins] of a mare when she is fat. (Sgh, K.) سَلَعٌ [originally inf. n. of سَلِعَ, q. v.,] Marks left by fire upon the skin. (TA.) A2: A certain kind of bitter tree; (S, K;) which, in the Time of Ignorance, was used in one or the other of the manners described above in the explanations of تَسْلِيعٌ; (K, TA;) or they used, in the case of drought, or barrenness of the earth, to hang somewhat of this tree and of the عُشَر to the tails ذُنَابَى [a sing. used as a pl.]) of [wild] bulls or cows, then to kindle fire therein, and make them to ascend upon the mountain; and thus, they assert, they used to obtain rain: (S, TA:) the author of the K says that J has made a mistake in saying ذنابى, in the above-cited passage; that he should have said أَذْنَاب; but others had made this remark before the author of the K; and 'Abd-El-Kádir Ibn-'Omar El-Baghdádee says that the mistake is to be imputed to these, and not to J, who has only used a sing. in the sense of a pl., like as الدُّبُرَ is used in the Kur [liv. 45], for الأَدْبَارَ: (MF, TA:) AHn cites an Arab of the desert, of the سَرَاة, as saying that the سلع grows near to a tree, and then clings to it, and climbs it, with long, green, leafless shoots, twining upon the branches and interweaving themselves, and having a fruit like bunches of grapes, which is small, and, when ripe, becomes black, and is eaten only by the monkeys, or apes, not by men, nor by the beasts that are left to pasture at their pleasure; and adding, I have not tasted it, but I think that it is bitter; and when it is broken, there flows from it a viscous fluid, clear, and having strings: such is the description of the man of the سراة: (TA:) or it is a certain poisonous plant, (K, TA,) not to be tasted, like زَرْع [here meaning wheat or barley] when it first comes forth, scantily scattered in the ground, and having a small, yellow, prickly leaf, its prickles being downy; it is a herb, or leguminous plant, which spreads itself upon the surface of the ground, like [the plant called] رَاحَةُ الكَلْبِ, having no root, and it is not improbable that the ostrich may feed upon it, notwithstanding its bitterness, for it sometimes feeds upon the colocynth: (Aboo-Ziyád, TA:) or it is a species of aloes: (K:) or a herb, or leguminous plant, (K, TA,) of those termed ذُكُور [that are hard and thick, or thick, and inclining to bitterness, or thick and rough], (TA,) of bad, or nauseous, or disgusting, taste: (K, TA:) so says Aboo-Nasr: (TA:) [Forskål found this name applied in El-Yemen to the sælanthus quadragonus: (Flora Ægypt. Arab., pp. cv. and 33:) and the cacalia sonchifolia: (Ibid., p. cxix.:) and the name of سَع أَبْيَض, or سَلَع البَقَر, to the senecio hadiensis. (Ibid., pp. cxix. and 149.)]

سَلْعَةٌ A wound by which the head is broken, syn. شَجَّةٌ, (S, L, Mgh, Msb, K,) of whatever kind it be; as also ↓ سَلَعَةٌ: or that [only] cleaves the skin: (K:) pl. سَلَعَاتٌ (Msb, K, [in the CK, erroneously, سَلْعَاتٌ,]) and سِلَاعٌ, and quasi-pl. n. [or coll. gen. n.] سَلَعٌ. (K.) b2: See also what next follows.

سِلْعَةٌ [A ganglion;] a thing like the غُدَّة, that comes forth upon the body, or person; (K, * TA;) as also ↓ سَلْعَةٌ, (K,) which is the form of the word now commonly known, (TA,) and ↓ سَلَعَةٌ, (K,) and ↓ سِلَعَةٌ: (Ibn-'Abbád, K:) or an excrescence (S, Mgh, K) of flesh, (Mgh,) that arises in the body, (S, Mgh, K,) or a [kind of spontaneous swelling that comes forth upon the body, such as is termed] خُرَاج, (Msb,) like the غُدَّة, (S, Mgh, Msb, K,) that moves about when moved, (S, Msb, K,) or moves to and fro between the skin and the flesh, (Mgh,) and varies from [the size of] a chick-pea to [that of] a melon; (S, K;) also termed ضَوَاةٌ: (S:) the physicians say that it is a thick tumour, not adhering to the flesh, moving about when moved, having a cyst, or case which encloses it, and capable of increase, because it is extrinsic to the flesh, wherefore the doctors of practical law allow its being cut off, when it is safe to do so: (Msb:) or a خُرَاج [vide suprà] in the neck: (K:) or a غُدَّة in the neck: (Ibn-'Abbád, K:) pl. سِلَعٌ. (Msb.) b2: [Hence,] A thing [i. e. a knob] that comes forth in a tree. (AHn, TA in art. بلط.) b3: [Hence also,] A leech; (K;) because it attaches itself to the body like the غُدَّة: (TA:) pl. سِلَعٌ. (K.) A2: A commodity; an article of merchandise; (S, * Mgh, * Msb, K; *) a thing with which one trafficks: (K:) pl. سِلَعٌ. (Msb, K.) سَلَعَةٌ: see سَلْعَةٌ: b2: and سِلْعَةٌ.

سِلَعَةٌ: see سِلْعَةٌ.

سَلِيعَةٌ Nature, or disposition: so in the phrase إِنَّهُ لَكَرِيمُ السَّلِيعَةِ [Verily he is generous in respect of nature, or disposition]. (TA.) [But perhaps this may have originated from a mistranscription for سَلِيقَةٌ.]

سَوْلَعٌ The bitter aloe. (IAar, Sgh, K.) أَسْلَعُ A man having the foot chapped, or cracked: pl. سُلْعٌ. (K.) b2: A man having his skin burned by fire so that the mark thereof is seen upon it. (TA.) b3: A man affected with بَرَص [i. e. leprosy, particularly the white, malignant kind thereof]. (Mgh, K.) b4: And Humpbacked. (TA.) مُسْلِعٌ [A man having a wound in the head, such as is termed سَلْعَة: (see 4; and see also مَسْلُوعٌ:) or] having a [kind of ulcer in the belly, called] دُبَيْلَة. (TA.) مِسْلَعٌ A guide that directs aright: (Lth, K:) so called because he cleaves the desert. (TA.) بَيْقُورٌ مُسَلَّعَةٌ A number of [wild] bulls or cows having some firewood of the سَلَع hung to their tails, [with عُشَر, and then set on fire,] (S, * TA,) or having their backs laden therewith. (TA.) [See 2, and see also سَلَعٌ.]

مَسْلُوعٌ A man having [the skin of] his head cleft, or split; (Msb;) a man having [a سَلْعَة, i. e.] a شَجَّة; as also ↓ مُنْسَلِعٌ. (TA.) [See also مُسْلِعٌ.] b2: Having a سِلْعَة, i. e. [ganglion, or] thing like the غُدَّة, &c. (K.) b3: مَسْلُوعَةٌ The main part, or middle, of a road; the part of a road along which one travels; syn. مَحَجَّةٌ: (Ibn-'Abbád, L, K:) because it is cleft, or furrowed. (L.) مُنْسَلِعٌ: see مَسْلُوعٌ.

سيب

1 سَابَ, (S, M, A, Mgh, Msb, K,) aor. ـِ (S, A,) inf. n. سَيْبٌ, (S, M, A, K,) It ran; (S, M, A, * Mgh, Msb, K;) said of water: (S, M, A, Msb:) and ↓ انساب, likewise said of water, it ran of itself. (Msb.) b2: [Hence,] سابت الحَيَّةُ, (M,) aor. as above; (M, A;) and ↓ انسابت; (S, M, A, Msb;) (tropical:) The serpent ran: (S, A, * Msb:) or went along (M, TA) in a uniform, or continuous, course, (M,) or quickly. (TA.) ساب and ↓ انساب both signify (assumed tropical:) He, or it, walked, or went along, quickly: (K, TA:) [or] so the former verb. (M.) It is said in a trad., respecting a man who drank from the mouth of a skin, فِى بَطْنِهِ حَيَّةٌ ↓ اِنْسَابَتْ (tropical:) A serpent entered and ran into his belly with the running of the water: wherefore it was forbidden to drink from the mouth of a skin. (TA.) El-Hareeree, in [his first Makámeh, entitled] the San'áneeyeh, [p. 20,] uses the phrase, فِيهَا عَلَى غَرَارَةٍ ↓ انساب, meaning He entered into it as the serpent enters into its lurking place. (TA.) And you say of a viper, ساب and ↓ انساب, meaning (tropical:) It came forth from its lurkingplace. (TA.) And نَحْوَكُمْ ↓ انساب (assumed tropical:) He returned towards you. (S.) b3: ساب, (Mgh, Msb,) aor. as above, inf. n. سَيَبَانٌ, said of a horse and the like, (assumed tropical:) He went away at random: (Msb:) or (assumed tropical:) he [app. a horse or the like] went any, or every, way: (Mgh:) or سابت الدَّابَّةُ (tropical:) The beast was left alone, or by itself, to pasture, without a pastor. (S, * A, TA.) b4: And ساب فِى مَنْطِقِهِ (tropical:) He took every way [or roved at large] in his speech: (TA:) or he dilated, or was profuse, without consideration, in his speech. (A, TA.) and ساب فِى الكَلَامِ (tropical:) He entered into talk, or discourse, with loquacity, or irrationality. (TA.) It is said in a trad., إِنَّ الحِيلَةَ بِالمَنْطِقِ أَبْلَغُ مِنَ السُّيُوبِ فِى

الكَلِمِ, meaning (tropical:) [Verily art, or skill, in speech is more eloquent, or effective,] than what is loose, or unrestrained, [or rambling,] in words; i. e. elegance of speech, with paucity, [is more eloquent, or effective,] than profusion. (L, TA. [السُّيُوب is here an inf. n.]) 2 سيّب (assumed tropical:) He left, left alone, or neglected, a thing. (M.) b2: (tropical:) He left a beast, (S, A,) or a she-camel, (Mgh,) alone, or by itself, to pasture where it would, without a pastor. (S, A, Mgh.) b3: (assumed tropical:) He emancipated a slave so that he (the emancipator) had no claim to inherit from him, and no control over his property; he made him to be such as is termed سَائِبَة. (Msb.) b4: See also what next follows.4 اساب, said of a horse, [and جُرْدَانَهُ ↓ سيّب has the same or a similar meaning,] i. q. رَفَّضَ, q. v. (TA in art. رفض.) 7 إِنْسَيَبَ see 1, in seven places.

سَيْبٌ [is an inf. n. of 1, used in the sense of سَائِبٌ (q. v.), as will be shown in what follows in this paragraph. b2: And hence,] (tropical:) A gift: (S, M, A, Mgh, Msb, K:) and a voluntary gift, by way of alms, or as a good work: (TA:) and a benefaction, an act of beneficence or kindness, a favour, or a benefit: (M, K:) pl. سُيُوبٌ. (L, TA.) It is said in a trad. respecting a prayer for rain, وَاجْعَلْهُ سَيْبًا نَافِعًا (tropical:) And make Thou it to be a beneficial gift: or the meaning in this instance may be, a flowing rain. (TA.) And one says, فَاضَ سَيْبُهُ عَلَى النَّاسِ (tropical:) His gifts flowed abundantly upon the people. (A, TA.) [See also an ex. in a verse cited voce جُبَّأٌ.] b3: Also i. q. رِكَازٌ (tropical:) [i. e. Metal, or mineral; or pieces of gold or silver, that are extracted from the earth; or any metals or other minerals; or buried treasure of the people of the Time of Ignorance]: (A, Msb:) or so سُيُوبٌ; (A 'Obeyd, S, M, Mgh, K;) which is the pl.: (A, Msb:) the latter signifies, accord. to Th, metals, or minerals: (M, TA:) accord. to Aboo-Sa'eed, veins of gold and of silver, that come into existence, and appear, in the mines: so called because of their running (لِانْسِيَابِهَا) in the earth: accord to Z, treasure buried in the Time of Ignorance: or metal, or mineral: (TA:) because of the gift of God, (M, Z, Mgh, TA,) to him who finds it. (Z, TA.) The Prophet said, (Mgh, TA,) فِى السُّيُوبِ الخُمْسُ, i. e. In the case of رِكَاز, the fifth part [is for the government-treasury]. (A, Mgh, TA.) A2: Also The hair of the tail of a horse. (M, K.) A3: And A pole with which a ship or boat is propelled. (M, K.) سِيبٌ A place, or channel, in which water runs: (S, M, K:) or so سِيبُ مَآءٍ: (A:) pl. سُيُوبٌ. (M.) A2: And The apple: in this sense a Pers\. word [arabicized]: and hence the name of [the celebrated grammarian] سِيبَوَيْهِ; as though meaning “ the scent of apples; ” (M, K, * TA;) accord. to Abu-l-'Alà, (M, TA,) and Seer: (TA:) by some, [app. such as mispronounce it,] this name is said to be from the Pers\. سِىْ signifying “ thirty ” and بُويَهْ signifying “ odour; ” as though meaning “ thirty odours: ” (MF, TA:) and some say that وَيْهِ is an ejaculation; and that the relaters of traditions dislike pronouncing this name therewith, as also other similar names, and therefore say سِيبُويَهْ, changing the ه into ة, but pausing upon it [so as to pronounce it ه]. (TA.) سَيَابٌ and ↓ سُيَّابٌ (S, M, K) and ↓ سَيَّابٌ (K) [Unripe dates in the state in which they are called] بَلَح: (S, M, K:) or [in the state in which they are called] بُسْر: (K:) or green بُسْر: (AHn, M:) As says that the flowers of the palm-tree when they have become بَلَح are termed سَيَابٌ, without teshdeed: (TA:) [but see بُسْرٌ:] the n. un. is سَيَابَةٌ (S, M) and سُيَّابَةٌ (S) [and سَيَّابَةٌ]: Sh says that they are called سَدَآء in the dial. of ElMedeeneh, and one is called سيابة in the dial. of Wádi-l-Kurà: and he adds, I have heard the Bahránees say ↓ سُيَّاب and سُيَّابَة. (TA.) سَيَابَةٌ n. un. of سَيَابٌ; (S, M;) like as سُيَّابَةٌ is of سُيَّابٌ. (S.) b2: Also Wine. (K.) سُيَّابٌ and سَيَّابٌ: see سَيَابٌ, in three places.

سَائِبٌ Running water. (Msb.) [See also سَيْبٌ, first sentence.]

سَائِبَةٌ (tropical:) Any beast that is left to pasture where it will, without a pastor: (M, A, K: *) pl. سَوَائِبُ and سُيَّبٌ. (A.) (assumed tropical:) A camel that has lived until his offspring have had offspring, and is therefore set at liberty, and not ridden, (M, K,) nor laden with a burden. (M.) In the Kur v. 102, (TA,) (assumed tropical:) A she-camel that was set at liberty to pasture where it would, (S, Mgh, Msb, K,) in the Time of Ignorance, (S, K,) on account of a vow (S, Mgh, Msb, K) and the like: (S, K:) or the mother of a بَحِيرَة; (S, Mgh; [in the Msb, said to be a بَحِيرَة (itself); and in one place in the TA said to be a she-camel of which the dam is a بَحِيرة; but both of these explanations require consideration, as will be seen from what follows;]) or (K) a she-camel which, having brought forth females at ten successive births, was set at liberty to pasture where she would, (S, K,) and not ridden, nor was here milk drunk except by her young one or a guest, until she died, when the men and the women ate her together; and the ear of her last female young one was slit, and she was [therefore] called بَحِيرَة, and was a سَائِبَة like her mother: (S:) or a she-camel of which a man, (M, IAth, K,) in the Time of Ignorance, (M,) when he came from a far journey, (M. IAth, K,) or re-covered from a disease, (IAth, TA,) or had been saved by his beast from difficulty or trouble, (M, IAth,) or when his beast had been saved therefrom, (K,) or from war, said, هِىَ سَائِبَةٌ; (M, IAth, K;) i. e. she was left to pasture where she would, without a pastor, and no use was made of her back, nor was she debarred from water, nor from herbage, nor ridden: (IAth, TA:) thus it signifies in the Kur: (M:) or a she-camel from whose back a vertebra or [some other] bone was taken forth, (M, K,) so that she became known thereby, (M,) and which was not debarred from water nor from herbage, nor ridden, (M, K,) nor milked: (TA:) the pl. is سُيَّبٌ, like نُوَّحٌ pl. of نَائِحَةٌ, and نُوَّمٌ pl. of نَائِمَةٌ; (S;) and سَوَائِبُ. (TA.) It is said in a trad., “I saw 'Amr Ibn-Loheí dragging his intestines in the fire [of Hell]: ” and he was the first who set at liberty سَوَائِب: the doing of which is forbidden in the Kur v. 102. (TA.) And it is related that a hostile attack was made upon a certain man of the Arabs, and he found not any [other] beast to ride, so he rode a سَائِبَة: whereupon it was said to him, “Dost thou ride what is forbidden? ” and he replied, يَرْكَبُ الحَرَامَ مَنْ لَا حَلَالَ لَهُ [He rides what is forbidden who has not what is allowed]: and this saying became a proverb. (M.) السَّائِبَتَانِ means The بَدَنَتَانِ [i. e. two camels, or cows or bulls, for sacrifice,] which the Prophet brought as offerings to the House [of God at Mekkeh], and which one of the believers in a plurality of gods took away: they are thus called because he gave them up (سَيَّبَهُمَا) to God. (TA.) b2: Also (assumed tropical:) A slave emancipated so that the emancipator has no claim to inherit from him, (S, M, A, Mgh, Msb, K,) except, accord. to EshSháfi'ee, in the case of the slave's dying without appointing any heir, in which case his inheritance belongs to his emancipator, (TA,) [for] such an emancipated slave may bestow his property where [or on whom] he pleases, (S, Mgh, Msb, TA,) agreeably with a trad.: (Mgh, TA:) [in the S, and in the Msb as on the authority of IF, it is added, that “ this is what is related to have been forbidden: ” but from what has been stated above, this appears to be a mistake; and I think that these words have been misplaced in the S and Msb, and that they relate only to the she-camel termed سَائِبَة:] a slave is thus emancipated by his owner's saying to him, أَنْتَ سَائِبَةٌ. (S.) 'Omar said, السَّائِبَةُ وَالصَّدَقَةُ لِيَوْمِهِمَا [The sáïbeh and alms are for their day]: i. e., for the day of resurrection; so that one may not return to the deriving of any advantage from them in the present world. (AO, Mgh, TA.)

رجع: حين يعود المؤلف إلى الموضوع بعد أن استطرد في كلام خرج به عن الموضوع فإنه يكتب: رجع الحديث، رجع الخبر إلى غير ذلك. وقد كتب كوسكارتن في طبعته لكتاب الأغاني (ص22): رَجَعَ الخَبَرُ. غير أن الشيخ الطنطاوي في تعليقه على هذه العبارة (أنظر ص261 من التعليقات) يرى أن يكتب: رَجْعُ الخَبَرِ. وهذا في الحقيقة صواب، ومع ذلك فإني أجرأ على التأكيد أن الأول صواب أيضاً. ومما يؤيد هذا أننا نجد في المخطوطة النفيسة لابن عبد الملك (ص2 ق) بعد استطراد: رَجَع مضبوطة بهذا الشكل ومعها صح.
ونجد عند ابن الخطيب (ص69 ق) بعد استطراد: عادَ الحديثُ. وهذا يجعل استعمال الفعل الماضي أمراً لاشك فيه. وقارن هذا بما جاء في أخبار (ص67): ورَجَع هاهُنا شيءٌ من حديث عبد الرحمن بن معاوية. وفيه: ثُمَّ رَجَعَ الحديثُ إلى خروجهم (وحذف من كلمة الحديث. وهي موجودة في المخطوطة، خطأ من الناشر).
ويستعملون اليوم الفعل المضارع فيقولون: يرجع الكلام إلى القاضي، وفي بسام (ص66): يرجع مرجوعنا إلى (زيشر 22: 81).
ورجع: عاد إلى داره، بحذف إلى داره (الملابس ص84).
ورجع: عاد إلى الصواب، بحذف إلى الطاعة (أخبار ص 101).
ورجع: عاد إلى الصواب، بحذف إلى الصواب (أماري ص673).
ورجع: هدأ، فاء، تصالح (بوشر).
ورجع: عاد، أتى (معجم الإدريسي ص268).
رجع أَزْرق: صار أزرق، أزرقّ (بوشر).
رجع إلى فلان: صالحه، رضي عنه، ففي رياض النفوس (ص94): وغضب على الشيخ مدَّه ثم رجع إليه بعد ذلك.
رجع إلى: التفت إليه واعتبره وراعاه (معجم الطرائف). (انظر لين (تاج العروس) 1038 في الآخر) 214.
رجع إلى: لجأ إلى،، عمد إلى، استعان (كليلة ودمنة ص278) وفي النويري (الأندلس ص466): وكان الأمويون يضعون في كل سنة مائة ألف دينار في الخزانة، فلما امتنع أهلُ مُدُن الأندلس من أداء الخراج إليهم رجعوا إلى تلك الذخائر فنفقوها. وفي الخطيب (ص26 ق): مرجوعاً إلى في كثير من مهماِّت بلده (انظر لين (تاج العروس) 1038 في الآخر).
رجع إلى فلان: وثق به، ركن إليه، اتكل عليه (معجم الطرائف).
رجع إلى: اعتنق ديناً أو نحلة (معجم بدرون)، ويقال أيضاً إلى فلان اعتنق دينه أو نحلته. ففي رياض النفوس (ص65 و): قال عبيد الله الشيعي: أناظِركم في قيام رمضان فإن وجبت لكم الحُجَّة رجعْنا إليكم وإن وجبت لنا رجعتم إلينا.
رجع إلى نفسه: هدأ واطمأن، في الكلام عن شخص كان في غاية الاضطراب والقلق (معجم بدرون). وفي معجم ألكالا: رجع وحدها: عاد إليه عقله في الكلام عن شخص كان مجنوناً.
رجع إلى: اعتد من، اعتبر من. ففي المقري (1: 134): وهذا راجع إلى تقلب الأحوال وكيفية السلطان. وفي دي ساسي (ديب 9: 500): دون مارتن ملك الأجون وما يرجع إلى سلطنته في المواضع والحصون.
رُجع إلى قوله: أطاعوه، أذعنوا له ويقال أيضاً: رُجع إليه (معجم الطرائف).
رَجَع فلاناً ب، في ألف ليلة (2: 162): لا ترجع حامِلَ هذه المكاتبة بكلمة، أي لا تخاطب حامل هذه الرسالة بكلمة.
رجع على: عاد إلى عمل أو فعل ما كان قد انقطع عنه (بوشر). رجع على: غير رأيه فيه (بوشر).
رجع على فلان: ضادَّه، صاوله، ثار به، لامه واتهمه (معجم الطرائف). ولعل معناه أيضاً ما جاء في رياض النفوس (ص74 و): أن فرساناً قبضوا على ولي من الأولياء بأمر من الأمير، فرأوه يصلي الليلَ كله فرجع أصحاب الخيل بعضهم على بعض وقالوا هذا رجل من أولياء الله - الرأي أن تخلوه ونقول ما وجدناه.
رجعت الحَرْبُ عليهم: عادت عليهم وأصابتهم بالهزيمة (حيان ص85 و، ص91 ق).
رجع على رُكَبِه: جثا، ركع، خضع (فوك).
رجع عن: عدل عن، تولى عن، تنازل عن (بوشر).
رجع عن: عاد عن خطأه، أصلح سيرته (بوشر).
رجع عن: ترك مصنفه غير تام، لم يتم مصنفه (ميرسنج ص6).
رجع في: راجع ما كتب، أعاد قراءة ما أُملي عليه وصححه (كليلة ودمنة ص28).
رجع في الذي قال: استدرك قوله (فوك).
رجع في كلامه: استدرك كلامه، نقض وعده، عاد عن رأيه وغيرَّه (بوشر)، وفي معجم ألكالا: رجع وحدها بهذا المعنى.
رجع في وعد: نقض الوعد، وتخلص منه (بوشر).
رجع لِ: استسلم، دان، خضع. والرجوع للقدر: الاستسلام للقدر، الخضوع للمقادير (المقدمة 3: 421).
رجع لِوَراء: زاد سوءاً، صار أسوأ مما كان (ألكالا).
رجع من الخير: صار شراً (ألكالا).
رجع من كلامه: استدرك كلامه وعاد عنه وغيرَّه (بوشر).
رَجَّع (بالتشديد): أعاد تقديم الكأس عدة مرات (مباحث 1: 524 الطبعة الأولى).
رجَّع: ردّد الصوت (بوشر).
رجَّع إلى: أعاد الشيء إلى محله الأول. يقال: رجَّعه إلى منصبه أي أعاده إلى منصبه (بوشر).
رجَّع إلى: أعاد إلى الإيمان الصحيح، وغير معتقده (بوشر).
رجَّع عن: صرف عن، صدَّ عن (بوشر).
رجَّع أزرق: صيرَّه أزرق، زرَّقه (بوشر).
رجَّع الخطبة: أعاد خاتم الخطبة، فسخ الخطبة (بوشر).
رجّع بوليصة على الضامن: رجع السند إلى ضامنه، وأقر بعدم قبوله (بوشر).
راجع: عاد إلى، يقال مثلاً: راجع الطاعة أي عاد إلى الطاعة، وراجع الإسلام أي عاد إلى الإسلام (معجم البلاذري).
راجع: عاد إلى المذهب الذي تركه (ميرسينج ص5، ص17 رقم 37).
راجَع فلاناً: صالحه (عباد 1: 257، أخبار ص42)، والمصدر: مراجعة أي مصالحة (معجم البلاذري).
راجَع: أغمد السيفَ، أعاده إلى غمده. ففي أخبار (ص61): اغمدْ سيفَك وراجِعْ سيفك.
راجع: بقي في البيت، ولم يحضر حين استدعي (عباد 2: 193) احذف من تعليقة رقم 25 العبارة التي نقلت فيها لأن الفعل فيها معناه: شاور.
راجع في: ترك ما عزم عليه (بيان 2: 279)، يقال: راجع فلاناً في أي اجتهد في حمله على ترك ما عزم عليه. ففي تاريخ البربر (1: 110): راجعوه في ذلك، أي رجوه أن يترك ما عزم عليه. وفي المقري (1: 154): لم يقدروا على مراجعته، أي لم يقدروا على صرفه عما عزم عليه.
الله يراجَع ب: آب إلى الله، أناب (فوك).
ترجَّع: أرجع، استرجع (فوك).
ترجَّع، مثل: استرجع، أي قال: إِنَّا للهِ وإنَّا إليه راجعون (البكري ص73)، وفي كتاب محمد بن الحارث (ص293): ثم ترجَّع وتعجب الناس ممن شهد عليه بذلك.
تراجَع: تقهقر، نكص على عقبيه. ويقال: تراجع طبعه بمعنى ضعفت قريحته أو ذكاؤه (عباد 1: 297، 313).
وتراجَع: صحا، أفاق، استفاق من غشيته (كوسج طرائف من 147). كما يقال: تراجعت نفسه، ففي حيان - بسام (1: 121و): فتراجعت نفس زاوي.
تراجع الأَمْرُ: عاد إلى ما كان ما عليه (طنطاوي في زيشر كند 7: 53)، وانظر زيشر (4: 243).
وكما يقال: تراجعوا الكلام، يقال: تراجعوا في الكلام (لين) وتراجعوا القول. ففي المقري (1: 485) قالوا: فما زال التراجُع بينهما بالكلام حتى قام (محمد بن الحارث ص216).
لا يتراجع: لا رجعة فيه، لا يرد، لا ينقض، لا يتغير، مبتوت، محتوم (بوشر).
تراجُعاً ل: رداً له، جواباً ل. ففي دي ساسي (ديب 9: 500): سلام عليكم تراجعاً لسلامكم. وفي (نفس المصدر ص501): أرى أن الصواب والسلامُ تراجُعُ سلامكم بدل يراجع.
ارتجع: رجع، عاد إلى (بوشر).
ارتجع عن: تاب، رجع إلى حسن الآداب (بوشر).
ارتجع الشيءَ من فلان: طالبه بالشيء الذي كان قد أعاره إياه (معجم بدرون).
ارتجع: أرجع، ردَّ، أعاد (معجم أبي الفداء).
رَجْع: سدّ الحجز ماء النهر، ويجمع على أَرْجاع (تاريخ البربر 2: 194).
رَجْعَة. الرَجْعَة: مذهب من يؤمن بالرجوع إلى الدنيا بعد الموت، يرى بعض المتصوفة أن الدنيا تعود بعد زمن إلى حالتها الأولى التي كانت عليها، وكل ما حدث فيها يحدث، مرة أخرى (دي سلان المقدمة 2: 196 رقم 5).
رَجْعَة: عودة العمل بعد انقطاعه (بوشر).
رَجْعَة: رجوع المرء إلى منصبه (بوشر).
رَجْعَة: Reconciliatio إقالة ورَجْعَة (المعجم اللاتيني - العربي) وهي بمعنى حل الهرطوقي ورده إلى حضن الكنيسة وهو ما يطلقه الكاثوليك على هذه الكلمة (أنظرها في مادة إقالة).
رَجْعَة: رد فعل، رجع الجسم المضروب على الجسم الضارب (بوشر).
رَجْعَة: ثورة مضادة (بوشر).
رَجْعَة، وتجمع على رُجَع: وصل، سند المقبوض، وصول، إيصال (بوشر، محيط المحيط).
رجعة بدراهم المشتري: وصل بالدراهم التي وقعها المشتري الذي ألزم نفسه بشراء كتاب يطبع.
رَجْعِيّ: ثمر تحمله الشجرة مرة ثانية في نفس السنة (محيط المحيط).
رُجُوع: إعادة، استعادة (بوشر).
رُجُوع: ردُّ الشيء وإرجاعه لصاحبه (بوشر).
رُجُوع على: رجوع الضامنين بعضهم على بعض، أو رجوعهم على صاحب المركب (بوشر).
رُجُوع في: حق الارتجاع وهو من مصطلحات قانون المرافعات (بوشر).
رجوع على الضامن: رد السند إلى الضامن، الإقرار بعدم قبوله (بوشر).
رَجَّاع: يدل على معنى أخر غير الذي ذكره لين (البيضاوي 1: 53) وقد فسر فيه التَوّاب من أسماء الله الحسنى ب ((الرجَّاع على عبده بالمغفرة)).
راجع، وتجمع على رَوَاجِع: صاري، دقل (بوشر، همبرت ص127). وبكرة ثابتة تستخدم لرفع الصاري (الجريدة الآسيوية 1841، 1: 588، ألف ليلة 4: 317).
راجِع: حائط مشترك بين البيوت (محيط المحيط).
راجع: ركن يسند الحائِط (محيط المحيط).
تَرْجِيع: تجبير، إعادة عظم مخلوع إلى محله (بوشر).
مَرْجِع: محل رجوع الأشياء (بوشر).
مَرْجع: حق الرجوع، طلب التعويض عن طريق القضاء، يقال: له المرجع على فلان (بوشر).
المرجع إليه في هذه المادة: هو الذي يرجع إليه في هذه المادة. والمَرجِع إلى الأطباء أي من اختصاص الأطباء، يُرجع فيه إلى الأطباء. المرجع في ذلك إلى آخر مكتوبنا، أي استند واعتمد على آخر رسالة أرسلتها إليك (بوشر).
مَرجِعَ، وهي من عند أهل المغرب مَرْجَع: اسم مقياس الأراضي الزراعية (فوك، معجم ابن جبير)، ومقدار عشرة أقدام من الأرض (ألكالا وفيه: مائة مرجع من أرض)، وخمس خطوات وخمسة أثمان الخطوة، أو ثمانية أذرع من الأرض (مملوك2، 1: 177). ومَرْجَع في صفاقص ستة أمتار مربعة (أسبينا مجلة الشرق والجزائر 13: 150)، وخمسمائة وعشرون متراً مربعاً (كليمانت - موليه 2: 50 رقم 2)، راجع ليرشندي مبادئ العربية العامية المستعملة في مراكش (ص378 رقم 1).
ومن هذه الكلمة اشتقت الكلمة الغرناطية مَرْجَل وهي تساوي تسع فانجه fanega من الأرضين (بانكري 2: 109 رقم 2) ويجب إضافتها إلى معجم الإسبانية.
وكان في غرناطة مقياس للأراضي الزراعية اسمه المرجع العلمي، ففي الخطيب (12ق، 13ق): ينتهي ثمن المرجع منها العلي (العلمي) إلى 25 ديناراً من الذهب العين لهذا العهد. وفي العقد الغرناطي: وهي من سبعة وأربعين مرجعاً عملية. وفيه: بحساب تسعة دنانير من الذهب والفضة للمرجع الواحد على أنَّا في التكسير من سبعة مراجع عملية قبضها البائع بجملته (كذا) وصارت بيده.
مُرَاجَعَة: إنذار، تحذير، معارضة (بوشر).
من غير مراجعة: من غير استئناف، بلا جدوى، نهائي، بلا تغيير (بوشر).
مُرَاجِعات (جمع): محاورات، مجاوبات، رسائل تكتب جواباً على رسائل الآخرين. ففي كتاب ابن عبد الملك (ص125 ق): وكانت بينه وبين جماعة من أدباء عصره من أهل مالقه وغيرهم مفاتحات ومراجعات نظماً ونثراً.

رجع

1 رَجَعَ, aor. ـِ inf. n. رُجُوعٌ (S, Msb, K, &c.) and رَجْعٌ, (M, Msb,) but the former is that which commonly obtains and is agreeable with analogy as inf. n. of the intrans. v., and the latter as inf. n. of the trans. v., (MF, TA,) and مَرْجَعٌ, (S, Msb, K, &c.,) which is anomalous, because inf. ns. [of this kind] of verbs of the measure فَعَلَ having the aor. of the measure يَفْعِلُ are [by rule] only with fet-h [to the medial radical], (S, K,) and مَرْجِعَةٌ, which is in like manner anomalous, (K,) and رُجْعَى, (S, Msb, K,) [not رُجْعًى as in the Lexicons of Golius and Freytag,] and رُجْعَانٌ, (K,) He returned; he went, or came, back [to the same place, or person, or (assumed tropical:) state, or (assumed tropical:) occupation, or (assumed tropical:) action, or (assumed tropical:) saying, &c.]; he reverted; contr. of ذَهَبَ; (ISk, Msb;) i. q. انْصَرَفَ: (K:) رُجُوعٌ signifies the returning to a former place, or (assumed tropical:) quality, or (assumed tropical:) state; (Kull p. 196;) the returning to that from which was the commencement, or from which the commencement is supposed to have been, whether it be a place, or (assumed tropical:) an action, or (assumed tropical:) a saying, and whether the returning be by the [whole] person or thing, or by a part thereof, or by an action thereof. (Er-Rághib.) Hence the saying in the Kur [lxiii. 8], لَئِنْ رَجَعْنَا إِلَى المَدِينَةِ [Verily if we return to the city]. (Er-Rághib.) And [in the same, xii. 63,] فَلَمَّا رَجَعُوا إِلَى أَبِيهِمْ [And when they returned to their father]. (Idem.) And in the same, [vi. 164, and xxxix.

9,] ثُمَّ إِلَى رَبِّكُمْ مَرْجِعُكُمْ [Then unto your Lord shall be your return]: (S:) the like of which occurs in the same, vi. 60: but it may be either from [the intrans. inf. n.] رُجُوعٌ or from [the trans.] رَجْعٌ: (Er-Rághib:) it cannot be a n. of place, because it is made trans. by means of إِلَى, and also because it occurs in the Kur [v. 53, &c.], followed by جَمِيعًا, as a denotative of state: (L:) in like manner الرُّجْعَى also occurs in the Kur xcvi. 8. (TA.) You say also, رَجَعَتِ المَرْأَةُ إِلَى

أَهْلِهَا The woman returned to her family by reason of the death of her husband or by reason of divorcement. (Msb.) b2: رَجَعَ إِلَى الصِّحَّةِ (assumed tropical:) [He returned to soundness, or health], or المَرَضِ [disease, or sickness]; and إِلَى حَالَةِ الفَقْرِ (assumed tropical:) [to the state of poverty], or الغِنَى (assumed tropical:) [wealth, or competence, or sufficiency]. (Kull p. 196.) b3: رَجَعَ عَوْدَهُ عَلَى بَدْئِهِ He returned in the way by which he had come. (Kull ibid.) b4: رَجَعَ مِنْ سَفَرِهِ He returned from his journey. (Msb.) b5: رَجَعَ عَنِ الأِمْرِ (assumed tropical:) He returned [or reverted] from the affair. (Msb.) b6: رَجَعَ عَنِ الشَّىْءِ (assumed tropical:) He left, or relinquished, the thing. (Kull p. 197.) b7: رَجَعَ عَنِ الذَّنْبِ (assumed tropical:) [He relinquished sin; i. e.] he repented; and so رَجَعَ alone, agreeably with the usage in the Kur iii. 65, &c. (Er-Rághib.) b8: [Several other phrases, in which this verb occurs, will be found in other arts.: as رَجَعَ عَلَى ظَهْرِهِ in art. ظهر: رَجَعْتُ القَهْقَرَى in art. قهقر: رَجَعَ دَرَجَهُ, and variations thereof, in art. درج: &c.] b9: رَجَعَ إِلَيْهِ [sometimes signifies the same as رَجَعَ عَلَيْهِ] He returned against him; he returned to attack him. (TA.) b10: صَرَمّنِى ثُمَّ رَجَعَ يَكَلِّمُنِى (tropical:) [He cut me, or ceased to speak to me; then he returned to speaking to me]. (TA.) b11: خَالَفَنِى ثُمَّ رَجَعَ إِلَى

قَوْلِى (tropical:) [He opposed me, or disagreed with me; then he returned, or had regard, to my saying]. (TA.) b12: مَا رُجِعَ إِلَيْهِ فِى خَطْبٍ إِلَّا كَفَى (tropical:) [Re course was not had to him in an affair, or an affliction, but he sufficed.] (TA.) [رَجَعَ إِلَيْهِ often means He had recourse, or he recurred, to him, or it.] b13: رَجَعَ بِهِ عَلَى شَرِيكِهِ (assumed tropical:) He made a claim for restitution of it upon his co-partner. (IAth, TA in art. خلط.) And [in like manner you say,] عَلَى الغَرِيمِ ↓ اِرْتَجَعَ, and المُتَّهَمِ, (assumed tropical:) He sued, prosecuted, or made a demand upon, the debtor, and the suspected, for his right, or due. (TA: [in which it is said, immediately before this, that ارتجع is like رَجَعَ.]) b14: رَجَعَ الكَلْبُ فِى قَيْئِهِ The dog returned to his vomit, (Msb, TA,) and ate it. (Msb.) b15: Hence, رَجَعَ فِى هِبَتِهِ (tropical:) He took back his gift; repossessed himself of it; restored it to his possession; (Msb;) as also ↓ ارتجعها, (Mgh, Msb, TA,) and ↓ استرجعها. (Msb, TA.) and مِنْهُ الشَّىْء ↓ استرجع (assumed tropical:) He took back from him the thing which he had given to him. (S, K.) b16: [Hence also, رَجَعَ فِى قَوْلِهِ, and فِى حُكْمِهِ (assumed tropical:) He retracted, or revoked, his saying, and his judgment, or sentence.] b17: هُوَ يَرْجِعُ إِلَى مَنْصِبِ صِدْقٍ (assumed tropical:) He traces back his lineage to an excellent origin. (TA in art. نصب.) b18: [يَرْجِعُ إِلَى مَعْنَى كَذَا (assumed tropical:) It (a word used in a certain sense) is referrible, or reducible, to such a meaning. And يُرْجِعُ إِلَى كَذَا, said of a word, also means (assumed tropical:) It relates to such a thing; i. e., to such another word, in grammatical construction.] b19: رَجَعَ إِلَى قَدْرِ كَذَا (assumed tropical:) It (wine when cooked) became reduced to such a quantity; syn. آلَ. (S in art. اول.) b20: رَجَعَ الحَوْضُ إِلَى إِزَائِهِ The water of the trough, or tank, became much in quantity [so that it returned to the height of the place whence it poured in]. (TA.) b21: ↓ رِجَاعٌ, also, is an inf. n. of this verb, (L,) and is used as signifying The returning of birds after their migrating to a hot country. (S, L, K.) You say, رَجَعَتِ الطَّيْرُ القَوَاطِعُ, inf. n. رِجَاعٌ and رَجْعٌ, The migratory birds returned. (L.) b22: Also inf. n. of رَجَعَتْ said of a-she camel, and of a she-ass, signifying (assumed tropical:) She raised her tail, and compressed her two sides (قُطْرَيْهَا), and cast forth her urine in repeated discharges, so that she was imagined to be pregnant, (S, K,) and then failed of fulfilling her [apparent] promise: (S: [in some copies of which, as is said in the TA, the inf. n. of the verb in this sense is written رُجُوع:]) or she conceived, and then failed of fulfilling her promise; because she who does so goes back from what is hoped of her: (TA:) or, said of a she-camel, she cast forth her fœtus in an imperfect state: (Az, TA,) or, as some say, her embryo in a fluid state: (TA:) or in an unformed state; inf. n. رِجَاعٌ. (Msb in art. خدج.) [See also رَاجِعٌ, below.]

A2: , (S, Mgh, Msb, K,) aor. ـَ (Mgh,) inf. n. رَجْعٌ and مَرْجَعٌ and مَرْجِعٌ, (K,) He made, or caused, him, or it, to return, go back, come back, or revert; sent back, turned back, or returned, him, or it; syn. رَدَّهُ; (Mgh, Msb, K;) and صَرَفَهُ; (K;) عَنِ الشَّىْءِ from the thing; and إِلَيْهِ to it; (Msb, K;) as also ↓ ارجعهُ; (S, Msb, K;) but the former is the more chaste word, and is that which is used in the Kur-án, in ix. 84 [and other places]: (Msb:) the latter is of the dial. of Hudheyl; (S, Msb;) and is said by MF to be of weak authority, and bad; but [SM says,] I do not find this asserted by any of the leading authorities: (TA:) ↓ ارتجعهُ, also, signifies [the same, i. e.] the same as رَدَّهُ in like manner followed by إِلَى. (TA.) Thus in the Kur ix. 84, referred to above, فَإِنْ رَجَعَكَ اللّٰهُ [And if God make thee to return, or restore thee]. (Msb.) b2: رَجَعَ فُلَانٌ عَلِى أَنْفِ بَعِيِرهِ Such a one put back, or restored, the nose-rein [الخِطَامَ being understood] upon the nose of his camel; it having become displaced. (TA.) b3: رَجَعَ إِلَىَّ الجَوَابَ, aor. ـِ inf. n. رَجْعٌ and رُجْعَانٌ, He returned to me the answer. (S, TA: [in the latter of which, this is said to be tropical; but when a written answer is meant, it is evidently not so.]) b4: رَجَعْتُ الكَلَامَ (assumed tropical:) I returned the speech; or I repeated it; or I rebutted, or rejected, or repudiated, it, in reply, or replication; syn. رَدَدْتُهُ. (Msb.) [In like manner,] يَرْجِعُ بَعْضُهُمْ

إِلَى بَعْضٍ القَوْلَ, in the Kur [xxxiv. 30], means (assumed tropical:) Holding a colloquy, or a disputation, or debate, one with another: (Bd:) [or it means (assumed tropical:) rebutting one another's sayings:] or (assumed tropical:) blaming one another. (S.) b5: الرَّجْعُ, (K,) or رَجْعُ الدَّابَّةِ يَدَيْهَا فِى السَّيْرِ, (S,) (tropical:) The stepping of the beast, (S, K,) or her returning her fore legs, [drawing the fore feet backwards towards the body, by lifting them high,] in going; (K;) and ↓ التَّرْجِيعُ, (K,) or تَرْجِيعُ الدَّابّةِ يَدَيْهَا فِى السَّيْرِ, (S,) signifies the same: (S, K:) or رَجْعٌ signifies a beast's elevating, or lifting high, the fore foot and hind foot, in going. (KL.) You say, الدَّابَّةُ يَدَيْهَا فِى ↓ رَجَّعَتِ السَّيْرِ (tropical:) [The beast stepped, &c.; like as you say, رَجَعَت]. (TA.) b6: رَجْعُ الوَاشمَةِ, and ↓ تَرْجَيعُهَا, (assumed tropical:) The female tattooer's making marks or lines [upon the skin]: (S, K: *) [or rather, as the former phrase is explained in the EM p. 143, “ her retracing ” those marks or lines, and renewing their blackness; for] you say also, النَقْشَ ↓ رَجَّعَ, and الوَشْمَ, [and رَجَعَهُ,] (assumed tropical:) He retraced the marks, or lines, of the variegated work, and of the tattooing, and renewed their blackness, one time after another. (TA.) And الكِتَابَةَ ↓ رَجَّعَ, [and رَجَعَهَا,] (assumed tropical:) He retraced, or renewed, the writing. (TA.) b7: رَجَعَ نَاقَةً, and ↓ ارتجعها, and ↓ ترجّعها, He purchased a she-camel with the price of another that he sold: (S, TA:) or he purchased a she-camel with the price of a he-camel that he sold; and ↓ رِجَعٌ, which is app. an inf. n., signifies the selling males and purchasing females: (TA:) or مَالًا ↓ ارتجع signifies he sold the aged and the younglings of his came's, and purchased such as were in a state of youthful vigour: or, as some say, he sold the males, and purchased females: (Lh:) or ↓ اِرْتِجَاعٌ signifies the selling a thing, and purchasing in its place what one imagines to be more youthful, and better: (Lh in another place:) regard is bad, therein, to the meaning of a return, virtual, or understood, though not real: (Er-Rághib:) also إِبِلًا ↓ ارجع he sold old and weak camels, and purchased such as were in a state of youthful vigour: or he sold male camels, and purchased females: (TA:) and إِبِلًا ↓ ارتجع بِإِبِلِهِ he took camels in exchange for his camels: or, as some say, ↓ اِرْتِجَاعٌ signifies the taking one in the place, and with the price, of two. (Mgh.) b8: رَجَعَ العَلَفُ فِى الدَّابَّةِ (tropical:) The fodder, or food, produced an effect, or showed its effect, upon the beast. (K, * TA.) And رَجَعَ كَلَامِى فِيهِ (tropical:) My speech produced a beneficial effect upon him. (K, * TA.) 2 رجّعهُ, inf. n. تَرْجِيعٌ, He, or it, made, or caused, him, or it, to return, go back, come back, or revert, again and again, or time after time; sent back, turned back, or returned, him, or it, again and again, or time after time; made, or caused, him, or it, to go, or move, repeatedly to and fro; so to go and come; to reciprocate: he repeated it; iterated it; or rather reiterated it: he reproduced it: he renewed it: syn. رَدَّدَهُ. (Mgh.) [All these significations are well known, as pertaining to the two verbs here mentioned, and of frequent occurrence in classical and postclassical writings: and hence several phrases here following.] b2: See 1, last quarter of the paragraph, in five places. b3: Hence, (Mgh,) التَّرْجِيعُ فِى الأَذَانِ, (S, Mgh, K,) because the two professions of the faith [for which see the word أَذَانٌ] are uttered in the اذان [or call to prayer] in a low voice [and then repeated in a high voice]; (Mgh;) [for] this phrase means (tropical:) The repeating the two professions of the faith in a raised, or loud, voice, after uttering them in a low, or faint, voice; (Sgh, K, TA;) or the lowering of the voice in the اذان in uttering the two professions of the faith, and then raising it in uttering them: (KT:) or رجّع فِى أَذَانِهِ signifies he uttered the two professions of the faith in his اذان once to repeat them. (Msb: [but this is a strange explanation; and probably corrupted by a copyist: it seems that, instead of “ to repeat them,” we should read “ and repeated them. ”]) b4: [Hence also,] التَّرْجِيعُ, (K, TA,) or تَرْجِيعُ الصَّوْتِ, (S,) (assumed tropical:) [The act of quavering, or trilling; rapidly repeating many times one very short note, or each note of a piece; a general characteristic of Arabian chanting and singing and piping, and often continued throughout the whole performance;] the reiterating (تَرْدِيد) of the voice in the throat, or fauces, (S, K, TA,) like [as is done in] chanting, (S,) or which is practised in reading or reciting, or singing, or piping, or other performances, of such as are accompanied with quavering, or trilling: (TA:) or, as some say, the mutual approximation of the various kinds of movements in the voice: 'Abd-Allah Ibn-Mughaffal, in his ترجيع, by the prolonging of the voice, in reading, or reciting, imitated the like of آا آا آا. (TA.) You say also, رجّع الحَمَامُ فِى

غِنَائِهِ (assumed tropical:) [The pigeons quavered in their singing, or cooing]; as also ↓ استرجع. (TA.) And رجّع البَعِيرُ فِى شِقْشِقَتِهِ (assumed tropical:) The camel brayed, or reiterated his voice, in his شقشقة [or bursa faucium]. (TA.) And رجّعت النَّاقَةُ فِى حَنِينِهَا (assumed tropical:) The she-camel interrupted her yearning cry to, or for, her young one [and then, app., quickly repeated it, and did so again and again]. (TA.) and رجّعت القَوْسُ (assumed tropical:) The bow made a sound [by the vibration of its string; because the sound so made is a repeated sound]. (AHn.) b5: See also 4. b6: And see 10.3 راجع He (a man) returned to good or to evil. (TA.) [See also 6.] b2: راجعت النَّاقَةُ, (K,) inf. n. رِجَاعٌ, (TA,) The she-camel returned, or reverted, from one kind of pace, which she had been going, to another pace. (K, * TA.) b3: راجعهُ (assumed tropical:) It returned to him: said of pain [&c.]. (TA in art. عد.) b4: راجع امْرَأَتَهُ (tropical:) [He returned to his wife, or restored her to himself, or took her back by marriage or to the marriage-state, after having divorced her; (see also 6;)]; (S;) and ↓ ارتجعها signifies the same. (TA.) b5: [See also a verse cited voce رَدَادٌ; whence it seems that راجع also signifies He restored, or brought back, anything.] b6: راجعهُ signifies also He endeavoured to turn him [from, or to, a thing]; syn. رَاوَدَهُ, and رَادَّهُ. (L in art. رود.) b7: راجعهُ الكَلَامَ, (S and K in this art., and A and Mgh and Msb in art. حور,) and فِى الكَلَامِ, (Bd in xviii. 32,) and simply رَاجعهُ, (Msb in this art., and Jel. in lviii. l,) inf. n. مُرَاجَعَةٌ (S, TA) and رِجَاعٌ, (TA,) (assumed tropical:) He returned him answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, with him; bandied words with him; syn. حَاوَرَهُ, (A and Mgh and Msb in art. حور, and Bd in xviii. 32,) [i. e.] حَاوَرَهُ الكَلَامَ; (TA;) or عَاوَدَهُ; (S and Msb and K in this art.;) or جَادَلَهُ. (Jel in lviii. 1.) And راجعهُ, or راجعهُ القَوْلَ, (assumed tropical:) He disputed with him, rebutting, or rejecting, or repudiating, in reply to him, what he said; he bandied words with him; syn. رَادَّهُ القَوْلَ. (A in art. رد.) Yousay, راجعهُ فِى مُهِمَّاتِهِ He held a colloquy, or conference, or a disputation, or debate, with him respecting his affairs of difficulty; syn. حَاوَرَهُ. (TA.) [And راجعهُ فِى كَذَا He addressed him repeatedly, or time after time, respecting such a thing.] And رَاجَعُوا عُقُولَهُمْ [They consulted their understandings, or minds; as though they held a colloquy, or conference, or a disputation, or debate, therewith]. (Bd in xxi. 65.) [راجع often signifies He consulted, or referred to, a person, a book, a passage in a book, &c.]4 ارجعت النَّاقَةُ (assumed tropical:) [The she-camel returned to her former condition, either of leanness or fatness:] (assumed tropical:) the she-camel became lean [after having been fat]: and (assumed tropical:) became in good condition after leanness: (Ks, T, TA:) or ارجعت الإِبِلُ (assumed tropical:) the camels became lean and then became fat; (S, O, K;) so says Ks. (S.) You say also, الشَّيْخُ يَمْرَضُ يُوْمَيْنِ فَلَا يُرْجِعُ شَهْرًا (assumed tropical:) i. e. [The old man is sick two days, and] does not return to a healthy state of body, and to strength, in a month. (K, TA: [in the CK, erroneously, فلا يُرْجَعُ.]) And [in like manner] اِنْتَقَصَ الفَرَسُ ثُمَّ

↓ تَرَاجَعَ (assumed tropical:) [The horse wasted, and then gradually returned to his former condition]. (TA.) A2: ارجعهُ: see رَجَعَهُ, first signification. b2: ارجعهُ نَاقَتَهُ He gave him [back] his she-camel in order that he might return upon her, he [the latter] having sold her to him. (Lh.) b3: ارجع إِبِلًا: see 1, near the end of the paragraph. b4: ارجع اللّٰهُ بَيْعَتَهُ (tropical:) God made his sale to be productive of gain, or profit. (S, K.) b5: ارجع اللّٰهُ هَمَّهُ سُرُورًا (assumed tropical:) God converted his grief, or disquietude of mind, into happiness or joy; and Sb mentions ↓ رَجَّعَهُ [in this sense]. (TA.) b6: ارجع also signifies He extended, or stretched out, his arm, or hand, backwards, to reach, or take hold of, a thing. (S, K.) [In this case, يَدَهُ seems to be understood: for] you say [also], ارجع الرَّجُلُ يَدَيْهِ The man put his arms, or hands, backwards in order to reach, or take hold of, a thing. (Lh.) And ارجع يَدَهُ إِلَى سَيْفِهِ لِيَسْتَلَّهُ He extended, or stretched out, his arm, or hand, to his sword, to draw it: or إِلَى كِنَانَتِهِ لِيَأْخُذَ سَهْمًا to his quiver, to take an arrow. (TA.) b7: Also (tropical:) He ejected excrement, or ordure; said of a man. (S, K.) [See رَجِيعٌ.]

A3: See also 10.5 ترجّع فِى صَدْرِى كَذَا (tropical:) Such a thing became agitated to and fro in my mind, or bosom; syn. تَرَدَّدَ. (TA.) A2: ترجّع نَاقَةً: see 1; in the last quarter of the paragraph.6 تَرَاجَعَا (tropical:) They two (a man and his divorced wife) returned to each other by marriage; (Bd in ii. 230;) or returned together to the marriagestate. (Jel ibid.) b2: تراجع الشَّىْءُ إِلَى خَلْفٍ [The thing went backward or back, receded, retrograded, retired, retreated, or reverted, by degrees, gradually, by little and little, or part after part: and تراجع alone, He, or it, returned by degrees: the form of the verb denoting a gradual continuation, as in تَسَاقَطَ, and تَزَايَدَ, and تَنَاقَصَ, &c.]. (S.) تراجع and تَرَادَّ and تَرَدَّدَ are syn. (M and L in art. رد.) You say, تراجعوا فِى مَسِيرٍ They returned, retired, or retreated, by degrees, or by little and little, in a journey, or march; syn. تَرَادُّوا. (TA in art. ثبجر.) And تَفَرَّقُوا فِى أَوَّلِ النَّهَارِ ثُمَّ تَرَاجَعُوا مَعَ اللَّيْلِ i. e. [They separated, or dispersed themselves, in the first part of day; then] they returned, [one after an every one to his place of abode. (TA.) b3: تَرَاجَعَتْ أَحْوَالُ فُلَانٍ (tropical:) [The circumstances of such a one gradually reverted to their former condition; meaning either a better condition, agreeably with an ex. mentioned above, see 4; or, as is most commonly the case, a worse condition; i. e. retrograded; or gradually went back to a worse state; contr. of advanced, or improved]: (TA:) [whence the saying,] زَالَتْ دَوْلَتُهُمْ وَأَخَذَ

أَمْرُهُمْ يَتَرَاجَعُ (assumed tropical:) [Their good fortune ceased, and their affairs began to retrograde, or gradually go back to a worse state]. (A in art. ركد.) and تَرَاجَعَ الجُرْحُ إِلّى البُرْءِ (assumed tropical:) [The wound gradually recovered]. (Msb in art. دمل.) A2: تَرَاجَعَا بَيْنَهُمَا They two (copartners) made claims for restitution, each upon the other. (IAth, TA in art. خلط.) [See this more fully explained, and illustrated, voce خَلِيطٌ.] b2: تراجعوا الكَلَامَ, (Msb and K in art. حور,) and فِى الكَلَامِ, (Bd in lviii. 1,) and simply تراجعوا, (Jel in lviii. 1,) (assumed tropical:) They returned one another answer for answer, or answers for answers; held a dialogue, or colloquy, or conference, or a disputation, or debate, one with another; bandied words, one with another; syn. تَحَاوَرُوا. (Bd, Jel, Msb, K, in the places mentioned above.) 8 ارتجع عَلَى الغَرِيمِ, and المُتَّهَمِ: see رَجَعَ, with which it is syn. (TA.) A2: ارتجعهُ i. q. رَدَّهُ, like رَجَعَهُ, q. v. (TA.) So in the phrase, ارتجعت المَرْأَةُ جِلْبَابَهَا The woman put back her جلباب [q. v.] upon her face, and covered herself with it. (TA.) b2: ارتجع الهِبَةَ: see رَجَعَ فِى هِبَتِهِ. b3: ارتجع امْرَأَتَهُ: see 3. b4: ↓ بَاغَ إِبِلَهُ فَارْتَجَعَ مِنْهَا رِجْعَةً

صَالِحَةً He sold his camels, and obtained by the expenditure of their price a good return, or profit. (S, K.) b5: ارتجع نَاقَةً, and the like: see 1, near the end of the paragraph, in five places. b6: ارتجع إِبِلًا also signifies He (and Arab of the desert) purchased camels [app. in exchange for others] not of his own people's breeding nor bearing their marks. (TA.) 10 استرجع الهِبَةَ, and استرجع مِنْهُ الشَّىْءَ: see رَجَعَ فِى هِبَتِهِ, and the sentence next following it. b2: طَعَامٌ يُسْتَرْجَعُ عَنْهُ (assumed tropical:) Food, both of beasts and of men, from which profit, or advantage, [or a good return (رِجْعَة),] is obtained; which is found to be wholesome, or approved in its result; and from eating which one becomes fat. (TA.) A2: استرجع الحَمَامُ: see 2, near the end of the paragraph. b2: استرجع also signifies (tropical:) He said, on the occasion of an affliction, or a misfortune, [using the words of the Kur ii. 151,] إِنَّا لِلّٰهِ وَإِنَّا

إِلَيْهِ رَاجِعُونَ, (S, K,) meaning Verily to God we belong as his property and his servants, so that He may do with us what He pleaseth, and verily unto Him we return in the ultimate state of existence, and He will recompense us; (Jel;) as also ↓ رجّع, (S, * K,) inf. n. تَرْجِيعٌ; (S; [accord. to the TA, only the former verb is mentioned in this sense by J; but I find the latter also in two copies of the S;]) and ↓ ارجع. (K.) رَجْعٌ; originally an inf. n.: [see رَجَعَ and رَجَعَهُ:] b2: and see رَجْعَةٌ, in two places. b3: (tropical:) Rain: so in the Kur [lxxxvi. 11], وَالسَّمَآءِ ذَاتِ الرَّجْعِ [by the heaven that hath rain]: (S, Bd:) because God returns it time after time: or because the clouds raise the water from the seas and then return it to the earth; and if so, by اسماء may be meant the clouds: (Bd:) or rain after rain; (K;) because it returns time after time; or because it is repeated, and returns, every year: (TA:) or the said words of the Kur mean by the heaven that returns in every revolution to the place whence it moved. (Bd.) b4: (assumed tropical:) Hail; because it gives back the water that it takes. (TA.) b5: Accord. to El-Asadee, as recorded by AHeyth, (assumed tropical:) Thunder. (Az.) b6: Accord. to some, in the passage of the Kur cited above, (S, TA,) (assumed tropical:) Profit, benefit, advantage, or good return. (S, K, TA.) You say, لَيْسَ لِى مِنْ فُلَانٍ رَجْعٌ (assumed tropical:) There is no profit to me from such a one. (TA.) and مَا هُوَ إِلَّا سَجْعٌ لَيْسَ تَحْتَهُ رَجْعٌ (assumed tropical:) [It is nothing but rhyming prose, beneath which is to be found no profit]. (TA.) [See also رِجْعَةٌ.] b7: Accord. to Ks, in the ex. cited above from the Kur, (TA,) (assumed tropical:) The place that retains water: (K, TA:) pl. رُجْعَانٌ. (TA.) b8: (assumed tropical:) A pool of water left by a torrent; (S, K;) because of the rain that is in it; or because of its fluctuating to and fro in its place; (Er-Rághib;) as also ↓ رَجِيعٌ, and ↓ رَاجِعَةٌ: (K:) pl. as above: (S:) or (assumed tropical:) a place in which the torrent has extended itself, (اِمْتَدَّ, accord. to Lth and the O and K,) or in which it has returned, or reverted, (اِرْتَدَّ, accord. to AHn,) and then passed through: (Lth, AHn, O, K:) pl. رُجْعَانٌ and رِجْعَانٌ and رِجَاعٌ; (K;) or this last, accord. to some, is a sing., having the signification next preceding the last here mentioned, and is found prefixed to its syn., namely غَدِير, to show that it is used in this sense, and is qualified by a sing. epithet, namely رَائِع; but some say that it is thus qualified becanse it has a form which is that of a sing. noun: (TA:) or رَجْعٌ signifies (assumed tropical:) water, (AO, K,) in general; (K;) and a sword is likened to it, to denote its whiteness: (AO, S: [but accord. to the latter, in this case it signifies “ a pool of water left by a torrent ”:]) and also (assumed tropical:) a tract of ground, or land, in which the torrent has extended itself: (K:) but this, it should be observed, is a repetition of the saying of Lth mentioned above: (TA:) and (assumed tropical:) the part that is above a تَلْعَة [q. v.]; (K, TA;) the upper, or highest, part thereof, before its water collects together: (TA:) pl. رُجْعَانٌ. (K.) b9: (assumed tropical:) The herbage of the [season, or rain, called] رَبِيع; (K;) [because it returns year after year;] as also ↓ رَجِيعٌ. (TA.) b10: (assumed tropical:) The [membrane called] غِرةس which is in the belly of the woman, and which comes forth upon, or over, the head of the child. (TA.) b11: See also رَجِيعٌ, in three places, in the latter part of the paragraph. b12: سَيْفٌ نَجِيحُ الرَّجْعِ, and ↓ الرَّجِيعِ, A sword which penetrates into the thing that is struck with it [so that it is quickly drawn back]. (TA.) b13: رَجْعُ الكَتِفِ: see مَرْجِعٌ.

رِجْعُ سَفَرٍ: see رَجِيعُ سَفَرٍ.

رُجَعٌ: see رِجْعَةٌ.

رِجَعٌ: see رَجَعَ نَاقَةً: and see رِجْعَةٌ.

رَجْعَةٌ inf. n. of un. of 1; A return; a single act of returning, of going back, coming back, or reverting: (TA:) [and] i. q. رُجُوعٌ, i. e. the act of returning, &c. (Msb.) b2: The returning to the present state of existence (S, Msb, K) after death. (S, K.) So in the phrase, فُلَانٌ يُؤْمِنُ بِالرَّجْعَةِ [Such a one believes in the returning to the present state of existence after death]. (S, Msb, K. *) This was a tenet of some of the Arabs in the Time of Ignorance, and of a sect of Muslim innovators, and of a sect of the رَافِضَة, who say that 'Alee the son of Aboo-Tálib is concealing himself in the clouds, to come forth when he shall be summoned to do so. (L.) b3: The returning, or homeward course, of a military expedition; opposed to بَدْأَةٌ, q. v. (T and Mgh in art. بدأ.) b4: The return of a party of warriors to war after their having come back from an expedition. (TA.) b5: Also, and ↓ رِجْعَةٌ, (S, A, Nh, Mgh, Msb, K,) but the former is the more chaste, (S, Msb, TA,) though the latter is mentioned before the former in the K, (TA,) (tropical:) A man's returning to his wife, or restoring her to himself, or taking her back by marriage or to the marriage-state, after having divorced her; (IF, Msb;) the returning of the divorcer to the divorced woman: (K:) or the taking back to marriage a woman who has been divorced, but not by an absolutely-separating sentence, without a new contract. (Nh.) You say, لَهُ عَلَى امْرَأَتِهِ رَجْعَةٌ and ↓ رِجْعَةٌ (tropical:) [He has a right of returning to, or taking back, his wife after having divorced her]: (S, Mgh:) and يَمْلِكُ الرَّجْعَةَ عَلَى زَوْجَتِهِ (tropical:) [He possesses the right of returning &c.]: (Msb:) and طَلَّقَ فُلَانٌ فُلَانَةَ طَلَاقًا يَمْلِكُ فِيهِ الرَّجْعَةَ (tropical:) [Such a man divorced such a woman by a divorce in which he possessed the right of returning &c.]. (TA.) b6: Also the former, (S, Msb, TA,) and ↓ رِجْعَةٌ likewise, (Msb,) and ↓ رُجْعَةٌ (K) and ↓ رُجْعَى [which is originally an inf. n.] and ↓ رُجْعَانٌ [which is also originally an inf. n.] and ↓ مَرْجُوعٌ (S, K) and ↓ مَرْجُوعَةٌ and ↓ رَجُوعَةٌ and ↓ رَجْعٌ, (K,) the last of these is allowable, (TA,) [being an inf. n. used in the sense of a pass. part. n.,] (tropical:) The reply, or answer, of an epistle. (S, Msb, * K, TA.) You say, هَلْ جَآءَ رَجْعَةُ كِتَابِكَ (S, TA) and ↓ رُجْعَانُهُ (TA) (tropical:) Hath the reply, or answer, of thine epistle come:? (S, TA:) and ↓ أَرْسَلتُ إِلَيْكَ فَمَا جَآءَنِى رُجْعَى

رِسَالَتِى (tropical:) I sent to thee, and the reply, or answer, of my epistle came not to me; i. e. ↓ مَرْجُوعُهَا: (S, K, * TA:) and فُلَانٍ عَلَيْكَ ↓ مَا كَانَ مِنْ مَرْجُوعِ (tropical:) What was [the purport] of the reply, or answer, of such a one to thee? (S, TA.) And [in like manner] الرِّشْق ↓ رَجْعُ signifies (assumed tropical:) What is returned against, or in opposition to, [or in reply to,] the simultaneous discharge of a number of arrows in a particular direction. (TA.) b7: See also رِجْعَةٌ.

رُجْعَةٌ: see رَجْعَةٌ, in the latter half of the paragraph.

رِجْعَةٌ: see رَجْعَةٌ, in three places. b2: A return, or profit, obtained by the expenditure of the price of camels sold: see an ex. above, voce اِرْتَجَعَ: (S, K:) or camels taken in exchange for other camels: or one that is taken in the place, and with the price, of two: (Mgh:) also the young, or younglings, of camels, which are purchased from the market with the price of others, or taken from the market in exchange for others: (K:) or, as Khálid says, the [return obtained by] bringing bad camels into the market and taking back good ones: or, as some say, the [return obtained by] bringing in males and taking back females: (TA:) [the words which I have here twice inserted in brackets are perhaps not necessary to complete the sense intended, as will be seen at the close of this sentence; but they seem to be required in the opinion of SM, for he has immediately added the further explanation which here next follows, and which is also, but less fully, given by J, immediately after the first explanation in this paragraph:] and رِجْعَةٌ has a similar meaning in relation to the poor-rates; being applied to camels taken by the collector of the poor-rates older or younger than those which their owner is bound to give: (S, * TA:) and camels which are purchased by the Arabs of the desert, [app. in exchange-for others,] not of their own breeding nor bearing their marks; as also ↓ رَجْعَةٌ: (TA, [see 8:]) IB says that the pl. of رِجْعَةٌ is ↓ رُجَعٌ; and that it was said to a tribe of the Arabs, “By what means have your beasts become many? ” and they answered, أَوْصَانَا أَبُونَا بِالنُّجَعِ وَالرُّجَعِ: but Th says, ↓ بالنِّجَعِ والرِّجَعِ: [both are probably correct; for it seems that the original forms are النُّجَع and الرِّجَع; and that, in one case, the latter is assimilated to the former; in the other, accord. to a usage less common, the former to the latter:] accord. to Th, the meaning is, [Our father charged us with the seekings after herbage in the places thereof, and] the selling the old and weak beasts and purchasing others in a state of youthful vigour: or, accord. to another explanation, the meaning is, the selling males and purchasing females: thus explained, رِجَعٌ seems to be an inf. n. (TA. [See رَجَعَ نَاقَةً.]) [See also رَجِيعَ.] b3: [(assumed tropical:) Any return, profit, or gain, accruing from a thing, or obtained by the sale or exchange thereof; as also ↓ مَرْجُوعٌ; and رَجْعٌ, q. v.] You say, جَآءَتْ رِجْعَةُ الضِّيَاعِ (assumed tropical:) The return, or increase, accruing to the owner of the lands came, or arrived. (Lh.) And جَآءَ فُلَانٌ بِرِجْعَةٍ حَسَنَةٍ (assumed tropical:) Such a one brought a good thing which he had purchased in the place of a bad thing; or in the place of a thing that was inferior to it. (TA.) And ↓ هٰذَا مَتَاعٌ لَهُ مَرْجُوعٌ (assumed tropical:) This is a commodity for which there will be a return, or profit, or gain. (S, * TA) And ↓ دَابَّةٌ لَهَا مَرْجُوعٌ (assumed tropical:) A beast that may be sold after having been used. (El-Isbahánee.) And ↓ لَيْسَ لِهٰذَا البَيْعِ مَرْجُوعٌ (tropical:) There is not, or will not be, any return, or profit, or gain, for this sale. (TA.) b4: (assumed tropical:) An argument, or allegation, by which one rebuts in a litigation, or dispute; a proof; an evidence. (Ibn-'Abbád.) رُجْعَى: see رَجْعَةٌ, in the latter half of the paragraph, in two places.

طَلَاقٌ رَجْعِىٌّ, and رِجْعِىٌّ, (assumed tropical:) A divorce in which one reserves to himself the right of returning to his wife, or restoring her to himself, or taking her back to the marriage-state. (Mgh, * Msb.) b2: رَجْعِىٌّ applied to a beast: see رَجِيعُ سَفَرٍ.

رَجْعِيَّةٌ: see رَجِيعَةٌ.

رُجْعَانٌ: see رَجْعَةٌ, in the latter half of the paragraph, in two places.

رِجَاعٌ The nose-rein of a camel: (IDrd, K:) or the part thereof which falls upon the nose of the camel: pl. [of pauc.] أَرْجِعَةٌ and [of mult.]

رُجُعٌ: (K:) from رَجَعَ in the phrase رَجَعَ فُلَانٌ عَلَى أَنْفِ بَعِيرِهِ [q. v.]. (IDrd.) b2: It is also an inf. n.: see 1, in the middle of the paragraph.

رَجِيعٌ. [Made, or caused, to return, go back, come back, or revert; sent back, turned back, or returned: repeated: rebutted, rejected, or repudiated, in reply, or replication: like ↓ مَرْجُوعٌ: and used in all these senses; as will be seen from what follows: and also, like ↓ مُرَجَّعٌ,] made, or caused, to return, go back, come back, or revert, again and again, or time after time; sent back, turned back, or returned, again and again, or time after time; made, or caused, to go, or move, repeatedly to and fro; so to go and come; to reciprocate: reiterated: reproduced: renewed: syn. مُرَدَّدٌ: [in the CK مَرْدُودٌ:] applied to anything: (S, K:) or to anything that is said or done: (Msb, TA:) because meaning ↓ مَرْجُوعٌ, i. e. مَرْدُودٌ: (S, Msb, TA:) or, applied to speech, (assumed tropical:) returned to its author; or repeated to him; or rebutted, rejected, or repudiated, in reply to him; syn. مَرْدُودٌ إِلَى صَاحِبِهِ: (Lth, K:) or, so applied, (tropical:) repeated: (A, TA:) or, so applied, (assumed tropical:) reiterated: (Er-Rághib, TA:) or, so applied, (assumed tropical:) disapproved, or disliked. (TA.) You say, إِيَّاكَ وَالرَّجِيعَ مِنَ القَوْلِ (tropical:) Avoid thou the saying that is repeated; (A, TA;) [or rebutted, &c.;] or disapproved. (TA.) b2: Applied to a beast, (S, TA,) and [particularly] to a camel, (K,) it signifies Made to return from journey to journey: (S, TA:) and also means (assumed tropical:) fatigued, or jaded, (S, K,) by journeying: (K:) fem. with رُجُعٌ (S, K:) or (tropical:) lean, or emaciated: (Er-Rághib, K:) in the K is here added, or which thou hast made to return from a journey, meaning from journey to journey; but this is identical with the first explanation of the word applied to a beast: (TA:) pl. رُجُعٌ; (K;) or [app. of the fem., agreeably with analogy, and as seems to be indicated by J,] رَجَائِعُ. (S.) رَجِيعُ سَفَرٍ and سَفَرٍ ↓ رِجْعُ [in like manner] signify Made to return repeatedly, or several times, in journeying; applied to a she-camel: (K:) and the former signifies, applied to a beast, and [particularly] to a camel, a he-camel, (بَعِير,) which one makes to return again and again, or time after time, or to come and go repeatedly, in journeying, and drags along: (TA:) both also mean (tropical:) lean, or emaciated: and are in like manner applied to a man: (Er-Rághib, TA:) and ↓ رَجْعِىٌّ and ↓ مَرْجَعَانِىٌّ, also, but the latter is vulgar, (assumed tropical:) lean, or emaciated, by journeying; applied to a beast. (TA.) You say also سَفْرٌ رَجِيعٌ Travellers returning from a journey. (TA.) And سَفَرٌ رَجِيعٌ A journey in which are repeated returnings. (IAar.) b3: Any food returned to the fire [to be heated again], having became cold: (K:) [and particularly] roasted meat heated a second time. (As.) b4: A rope, or cord, undone, and then twisted a second time: (L, K:) and, as some say, anything done a second time. (L.) b5: (assumed tropical:) Writing retraced with the pen, in order that it may became more plain: (KL:) and ↓ مَرْجُوعٌ [signifies the same: and also] (assumed tropical:) tattooing repeated and renewed; (EM p. 108;) tattooing of which the blackness has been restored: (TA:) pl. of the latter مَرَاجِيعُ. (TA, and EM ubi suprà.) b6: (tropical:) Dung, ordure, or excrement, of a solid-hoofed animal; (S, Mgh, Msb, K;) as also ↓ رَجْعٌ; (K;) and of a man; (S, Mgh, Msb, K;) as also ↓ the latter word; (TA;) and of a beast of prey; as also ↓ the latter: (S, TA:) because it returns from its first state, (Mgh, Msb, TA,) after having been food or fodder &c.; (TA;) having the meaning of an act. part. n., (Er-Rághib, Msb,) or, it may be, of a pass. part. n. (Er-Rághib.) b7: (tropical:) The cud which is ruminated by camels and the like: (S, * K:) because it returns to be eaten. (TA.) So in the saying of El-Aashà, وَفَلَاةٍ كَأَنَّهَا ظَهْرُ تُرْسٍ

لَيْسَ إِلَّا الرَّجِيعَ فِيهَا عَلَاقُ i. e. [Many a desert, or waterless desert, as though it were the back of a shield,] in which there is not found by the camels anything to serve for the support of life except the cud. (S.) b8: (assumed tropical:) Sweat: (K:) because, having been water, it returns as sweat. (TA.) b9: See also رَجْعٌ, in three places. b10: Also (assumed tropical:) The [part called] فَأْس of a bit: (Ibn-' Abbád, K:) [because of its returning motion.] b11: And (assumed tropical:) Niggardly, tenacious, or avaricious; syn. بَخِيلٌ [in the CK and a MS. copy of the K, نَخِيل]. (Ibn-' Abbád, K, TA.) رَجُوعَةٌ: see رَجْعَةٌ, in the latter half of the paragraph.

رَجِيعَةٌ A she-camel that is purchased with the price of another she-camel; as also ↓ رَاجِعَةٌ: (S:) or a female that is purchased with the price of a male. (' Alee Ibn-Hamzeh.) [See also رِجْعَةٌ: and see رَجِيعٌ, of which it is originally the fem.] Accord. to ISk, ↓ رَجْعِيَّةٌ signifies A camel which one has purchased from men who have brought him from another place for sale; which is not of the district in which he is: [but this appears to be a mistranscription, for رَجِيعَةٌ; for he adds,] the pl. is رَجَائِعُ. (TA.) رَجَّاعٌ (assumed tropical:) One who returns much, or often, unto God. (TA.) رَاجِعٌ [act. part. n. of 1. Hence the saying, إِنَّا لِلّٰهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ, explained above: see 10. b2: Also, without ة,] (assumed tropical:) A woman who returns to her family in consequence of the death of her husband (Az, S, Msb, K) or in consequence of divorcement; (Az, Msb;) as also ↓ مُرَاجِعٌ: (Az, K:) or, accord. to some, (Msb,) she who is divorced [and sent back to her family] is termed مَرْدُودَةٌ. (S, Msb.) b3: [In like manner without ة,] applied to a she-camel, and to a she-ass, it signifies (assumed tropical:) That raises her tail, and compresses her two sides (قُطْرَيْهَا), and casts forth her urine in repeated discharges, so that she is imagined to be pregnant, (S, K,) and then fails of fulfilling her [apparent] promise: (S:) or (assumed tropical:) that conceives, and then fails of fulfilling her promise; because she goes back from what is hoped of her: (TA:) or, applied to a she-camel, (assumed tropical:) that has appeared to have conceived, and is then found to be not pregnant: (As:) pl. رَوَاجِعُ. (S, TA.) [See also رَجَعَتْ.] b4: (assumed tropical:) A sick man whose soul [or health] has returned to him after his being debilitated by disease: and (assumed tropical:) a man whose soul [or health] has returned to him after severe and constant illness. (TA.) رَاجِعَةٌ [originally fem. of رَاجِعٌ, q. v.]: see رَجِيعَةٌ: b2: and see رَجْعٌ. b3: Also, [app. from the returning of its water time after time,] (assumed tropical:) A water-course of a valley. (ISh, TA.) b4: رَوَاجِعُ [is its pl., and] signifies Varying winds; because of their coming and going. (TA.) b5: Hence also, رَوَاجِعُ الأَبْوَابِ [The leaves of doors]. (TA.) أَرْجَعُ (tropical:) More [and most] productive of return, or profitable. (TA.) You say, هٰذَا أَرْجَعُ فِى

يَدى مِنْ هٰذَا (tropical:) This is more productive of return, or profitable, in my hand than this. (TA.) مَرْجِعٌ an inf. n. of the intrans. verb رَجَعَ [q. v.]. (S, Msb, K, &c.) b2: [Hence it signifies sometimes (assumed tropical:) Recourse. See مَنَابٌ, in art. نوب.]

A2: [A place to which a person, or thing, returns after going or moving therefrom; agreeably with analogy. See an ex. voce مَحْضَرٌ.] b2: [Hence,] مَرْجِعُ الكَتِفِ (tropical:) The lower part of the shoulderblade, (S, K, TA,) next the arm-pit, [that on the left side being] in the region where the heart beats; (TA;) as also الكَتِفِ ↓ رَجْعُ: (S, K:) and مَرْجِعُ المِرْفَقِ (tropical:) [the place to which the elbow returns when, after it has been removed from its usual place, it is brought back thereto; which place in a beast is next the arm-pit: see فَرِيصٌ, in three places]: (TA:) pl. مَرَاجِعُ. (TA.) b3: [مَرْجِعٌ also signifies (assumed tropical:) The place, or thing, to which a person, or thing, is referred, as his, or its, source: see مَنْصِبٌ. b4: Also, (assumed tropical:) A state, or condition, to which a person, or thing, returns. b5: And (assumed tropical:) The place, and the state, or condition, or result, to which a person, or thing, ultimately, or eventually, comes. A goal.]

A3: It is also an inf. n. of رَجَعَهُ. (K.) مُرْجِعٌ, [without ة,] applied to a she-camel, (assumed tropical:) Becoming in good condition after leanness. (Ks, TA.) [See 4, of which it is the act. part. n.]

b2: هٰذَا مَتَاعٌ مُرْجِعٌ (assumed tropical:) This is a commodity for which there will be a return, or profit, or gain. (S, * TA.) b3: سَفْرَةٌ مُرْجِعَةٌ (tropical:) A journey having a recompense, or reward, and a good issue or result. (K, TA.) مُرَجَّعٌ: see رَجِيعٌ; first sentence.

مَرْجَعَانِىٌّ: see رَجِيعٌ, in the latter half of the paragraph.

مَرْجُوعٌ [pass. part. n. of رَجَعَهُ]: see رَجِيعٌ, in three places: b2: and رَجْعَةٌ, in the latter half of the paragraph, in three places: b3: and رِجْعَةٌ, near the end of the paragraph, in four places.

مَرْجُوعَةٌ: see رَجْعَةٌ, in the latter half of the paragraph.

مُرَاجِعٌ: see رَاجِعٌ.

قسط

1 قَسَطَ, (S, M, &c.,) aor. ـِ (S, Msb, K,) inf. n. قُسُوطٌ (S, M, Mgh, Msb, K) and قَسْطٌ, (Mgh, Msb, K,) He declined, or deviated, from the right course; acted unjustly, wrongfully, injuriously, or tyrannically. (S, M, Mgh, Msb, K.) A2: See also 4, in two places: A3: and see 2.2 قسّطهُ, (IAar, M, TA,) inf. n. تَقْسِيطٌ, (IAar, TA,) He distributed it; or dispersed it. (IAar, M, TA.) It is implied in the K that the verb in this sense is ↓ قَسَطَ, of three letters [only, without teshdeed]. (TA.) You say, قسّط المَالَ بِيْنَهُمْ He distributed the property among them. (TA.) And قسّط الخَرَاجَ عَلَيْهِمْ He assigned the several portions which each one of them should pay of the [tax called] خراج: (TA:) or قسّط الخَرَاجَ, inf. n. as above, signifies he assessed, or apportioned, the خراج (Mgh, Msb) with equity and equality, (Mgh,) to be paid at certain times. (Msb.) b2: قسّط عَلَى عِيَالِهِ النَّفَقَةَ, (TA,) inf. n. as above, (K,) He was niggardly, or parsimonious, towards his household in expenditure. (K, * TA.) 4 اقسط, (S, M, Mgh, Msb,) inf. n. إِقْسَاطٌ, (Mgh, K,) He acted equitably, or justly, (S, M, Mgh, Msb, K,) in his judgment or the like; (M, TA;) as also, (Msb, K,) accord. to IKtt, (Msb,) ↓ قَسَطَ, aor. ـِ (Msb, K) and قَسُطَ, (K,) but the former of these aor. ., as well as the former verb, is the more known, (TA,) inf. n. قَسْطٌ, (Msb, TA,) or قِسْطٌ [q. v. infra]; (M, K;) or إِقْسَاطٌ is only in division: (TA:) thus the latter of these two verbs is made to have two contr. significations: (Msb, TA:) in the former of them, accord. to some, the أ has a privative effect, [so that the verb properly signifies he did away with, or put away, injustice, or the like,] as [it has in اشكاه] in the phrase شَكَى إِليَسْهِ فَأَشْكَاهُ [he complained to him and he made his complaint to cease]. (TA.) It is said in the Kur, [iv. 3,] وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِى اليَتَامَى [And if ye fear lest ye should not act equitably with respect to the orphans]: (Mgh:) or, accord. to one reading, ↓ تَقْسُطُوا, with damm to the س. (TA.) And you say also, أَقْسَطْتُ بَيْنَهُمْ [I acted equitably between them], and إِلَيْهِمْ [towards them]. (TA.) 5 تَقَسَّطُوا الشَّىْءِ بَيْنَهُمْ They divided the thing among themselves (Lth, S, * M [in which last بينهم is omitted] and O, L, K) equitably, (M, O,) or equitably and equally, (L,) or with equality. (Lth, K.) You say also, المَالَ بَيْنَهُمْ ↓ إِقْتَسَطُوا They divided the property among themselves; (TK;) إِقْتِسَاطٌ being syn. with إِقْتِسَامٌ. (K.) 8 إِقْتَسَطَ see 5.

قُسْطٌ a dial. var. of كُسْطٌ, or, accord. to Yaakoob, the ق is a substitute [for ك]; (M;) said by IF to be Arabic; (Msb;) [Costus; so in the present day;] a certain substance, (AA, Msb,) or perfume, (Mgh,) or wood, (M,) or a certain Indian wood, and also Arabian, (K,) with which one fumigates; (AA, M, Mgh, Msb;) well known; (Msb;) also called كُسْطٌ and كُشْطٌ (AA) and قُشْطٌ: (TA in art. قشط:) or a wood which is brought from India, and which is put into the substances used for fumigating, and into medicine: (Lth:) or a certain drug of the sea: (S:) [it is said in the S and TA, voce حِنْزَابٌ, that the carrot of the (جَزَرُ البَحْرِ) is called قُسْطٌ:] in a trad., القُسْطُ البَحْرِىُّ [or قُسْط of the sea] is mentioned as one of the best of remedies: and in another trad., قُسْط is coupled by the conjunction و with أَظْفَار, or, accord. to one relation thereof, is prefixed to the latter word, governing it in the gen. case: and IAth says, that it is a sort of perfume: but some say that it is aloes-wood (عُود, q. v.): [see also ظَفَارِىٌّ:] and others, a well-known drug, of sweet odour, with which women and infants are fumigated: (TA:) it is diuretic, beneficial to the liver in a high degree, and for the colic, and for worms, and the quartan fever, as a beverage; and for rheum, and defluxions, and pestilence, when the patient is fumigated therewith; and for the [leprous-like disorder called] بَهَق, and the [discolouration of the face termed] كَلَف, when applied as a liniment; (K;) and it confines the bowels, expels wind, strengthens the stomach and heart, occasions pleasurable sensation, is an ingredient in many sorts of perfume, and is the best of perfumes in odour when one fumigates therewith. (TA.) قِسْطٌ Equity; justice: (S, * M, Mgh, Msb, K: *) [an inf. n. having no proper verb, or] a subst. from أَقْسَطَ. (Mgh, Msb.) A2: Equitable; just: (S, * M, K:) an inf. n. used as an epithet, like its syn. عَدْلٌ; (M, K;) and [therefore] applied alike to a sing. n. [and to a dual] and to a pl.: (K:) you say مِيزَانٌ قِسْطٌ an equitable, or a just, balance; and مِيزَانَانِ قِسْطٌ; and, agreeably with the usage of the Kur, xxi. 48, مَوَازِينُ قِسْطٌ. (M.) A3: A portion, share, or lot; (S, M, Msb, K;) of a thing; (K;) and pertaining to a person: (TA:) pl. أَقْسَاطٌ. (Msb.) You say, وَفَّاهُ قِسْطَهُ He gave him in full his portion, share, or lot. (TA.) And أَخَذَ كُلٌّ مِنَ الشُّرَكَآءِ قِسْطَهُ Every one of the partners took his portion, or share. (TA.) b2: A portion, or piece. (So accord. to an explanation of the pl., أَقْسَاطٌ, in the TA.) b3: The means of subsistence: (K:) or the portion thereof which is the share of every created being. (TA.) يَخْفِضُ القِسْطَ وَيَرْفَعُهُ, said of God, in a trad., has been explained as meaning He maketh the portion of the means of subsistence which is the share of any created being little, and maketh it much. (TA.) [See, below, another meaning which is assigned to it in this instance; and see also art. خفض.] b4: A quantity, (K, TA,) of water only; or any quantity, of water and of other things. (TA.) b5: A measure with which corn is measured, (S, Mgh, K,) which holds (K) half of a صَاع; (S, Mgh, K;) six thereof making a فَرْقَ: (S:) accord. to Mbr, four hundred and eighty-one dirhems. (TA.) Sometimes it is used for performing the ablution termed وُضُوْء: and hence it is said in a trad., إِنَّ النِّسَآءَ مِنْ أَسْفَهِ السُّفَهَآءِ

إِلَّا صَاحِبَةَ القِسْطِ وَالسِّرَاجِ; (K;) the قِسْط being here the vessel in which the وضوء is performed; (TA;) the meaning app. being, [Women are of the most lightwitted of the lightwitted,] except she who serves her husband, and assists him to perform the وضوء, [so I render تُوَضِّئُهُ,] and takes care of the vessel which he uses for that purpose, and stands at his head with the lamp: (K:) or who performs his affairs with respect to his وضوء and his lamp. (Nh.) b6: A [mug of the kind called]

كُوز; (M, K;) so called by the people of the great towns: (M:) now applied to one with which olive-oil is measured. (TA.) b7: A balance, or weighing-instrument. (K.) Some say that this is its meaning in the phrase mentioned above, يَخْفِضُ القِسْطَ وَيَرْفَعُهُ He depresseth the balance, and raiseth it: alluding to the means of subsistence which He decrees. (TA.) قَاسِطٌ Declining, or deviating, from the right course; acting unjustly, wrongfully, injuriously, or tyrannically: pl. قَاسِطُونَ (S, M, Mgh, TA) and قُسَّاطٌ. (TA.) You say, هُوَ قَاسِطٌ غَيْرُ مُقْسِطٍ He is declining, or deviating, from the right course; &c.: not acting equitably, or justly. (TA.) And it is said in the Kur, [lxxii. 15,] أَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا [As for the deviators from the right course, they shall be fuel for hell]. (S, M, Mgh.) [See also عَادِلٌ.] b2: القَاسِطُونَ is also specially applied to The party of Mo'áwiyeh; (Mgh;) the people of Siffeen. (TA.) b3: [and it has the contr. meaning, i. e. Acting equitably, or justly. See, again, عَادِلٌ.]

أَقْسَطُ More [and most] equitable, just, or right: occurring in the Kur, ii. 282, and xxxiii. 5: (TA:) formed from the triliteral verb [قَسَطَ], not from the quadriliteral [أَقْسَطَ], as some assert it to be, holding it anomalous. (MF.) تَقْسِيطٌ The register in which is written a man's portion, or share, (قِسْط,) of property &c: a subst., like تَمْتِينٌ. (TA.) مُقْسِطٌ Acting equitably, or justly. (S, M.) It is said in the Kur, [v. 46, and xlix. 9, and lx. 8,] إِنَّ اللّٰهَ يُحِبُّ المُقْسِطِينَ [God loveth those who act equitably, or justly]. (S, M.) b2: المُقْسِطُ is one of the names of God, meaning The Equitable. (TA.)

حَبّ: حَبَّ: تلعب حباً، تملق ولاطف، وعانق (ألكالا) وفيه ( Retocar راجع فيكتور).
حبَّب (بالتشديد): جعله يحب (ألكالا).
وحبّب (الزرع) بدا حبه وكثر (فوك، بوشر، ابن العوام): 646).
حبب الجلد: صار علية ما يشبة الحبَّ، فهو مُحبَّب: عليه ما يشبه الحب (بوشر) أحَبَّ: بمعنى مال اليه، ويتعدى بفي إلى المفعول. بدل أن يتعدى بنفسه حين يستعمل بمعنى رغب، لا أحب، انظر المقرى2: 247 وتعليقه ف، رسالة إلى فليشر ص 123).
وأحبه على غيره آثره على غيره (فريتاج المنتخب ص76) وعند لين استحبه على غيره بمعنى آثره عليه.
تحبَّب لفلان تودَّد إليه وجعله يحبه (فوك).
استحبَّ: صار محبوبا (ألكالا).
حَبَّ، وجمع الجمع حبوبات: الحبوب كالقمح والشعير وغير ذلك (بوشر).
وحبَّ: أقراص (الدواء) واحدته حّبة، ويجمع على حبوب.
حب الصفراء: مفرغ الصفراء.
حب المعدة: هاضوم، مساعد على الهضم، نافع للمعدة حب النساء: حب الجنون (الهستيريا) (بوشر).
وحب: سفلس، زهري (بوشر) وهو اختصار حب فرنجي.
وحب: كرز، وشجرة الكرز (ألكالا) وهو مختصر حب الملوك وفي معجم فوك شجرة الكرز وهي شجرة الحب. والجمع حبوب اسم طعام يتخذ في القاهرة يوم عاشوراء ونجد صفته عند لين، عادات (186: 2).
حب بَرَد: حب الغمام، سقيط (بوشر).
حب البركة: اسم حب صغير اسود (زيشر 519: 11) وفي صفة مصر (382: 17): حب البَرَكات، راجعه في بَرَكة.
حب البلسان: انظر بلسان.
حب التفاح: نبيذ العسل (المعجم اللاتيني) وفيه ( Idromelum بئر ثم حَبّ التفاح).
حب الرأس: زبيب الجبل، زبيب بري، حشيشة القمل (معجم الأسبانية ص31).
حب الرشاد: انظر لين في مادة الرشاد حب رشيد فيما يقول براكس (مجلة الشرق والجزائر 8: 346) نفس معنى النبات السابق أي: ( Lepidium sativium) .
حب الزَلَم: الدعبيب (سنج، ألكالا،
راولف ص63، ابن البيطار 279: 1 المستعيني، معجم المنصوري مادة (زلم) وينطقونه في المغرب حب الزُلَم. لأن الحروف الأول مضموم عند المستعيني وفي معجم المنصوري ومفتوح في معجم أكالا) حب السلطان: كرز (هوستص305) راجع: حب الملوك حب السُمنْة: نبات اسمه العلمي ( C annabis) ( ابن البيطار 260: 1) دي ساس طرائف 84: 1) حب الشوم ثمزة القرانيا (بوشر).
حب الصبيب: حب الرأس (المستعيني في مادة حب الرأس) حب الصنوبر: نواة الصنوبر (بوشر).
حب الطاهر: حب البنجنكُشتِ (بوشر). حب العُبّ: ضرب من حلي النساء (محيط في مادة عب).
حب العرعر: حب الأبهل، جوز الأبهل (بوشر). حب العرق: عقد الماء الذي ينضح من جسم الإنسان من اثر الحر (دوماس حياة العرب ص 425).
حب عزيز، ويقال حب العزيز وهو ليس باللغة الجيدة: حب الزلم (ليون ص580، مارمول 288: 2، راولف ص63، رحلة في بلاد البربر ص170 حيث الصواب ( Habbagis) بدل ( Halbazis) باجني مخطوطات، صفة مصر 170: 12، براكس ص24، زيشر 524: 11، ابن البيطار 1: 279 مخطوطة د حيث يجب حذف هذه المادة لأنها لم ترد في مخطزطتي اب. ان لفظة حب جيحجي التي نقلها كروسكا من رحلة تارجيوني اسما لعرق يستورد من دمياط إلى طبرق ويؤكل محمصا مع الحمص هي تحريف للكلمة العربية.
حب الفول: ثمر الأسطر الميعة، وأهل الشام يصنعون منه المسابح الوردية (ابن البيطار 86: 2ك، 182ب). حب فَرَنْجي أو إفرنجي: سفلس، مرض الزهري (سنج، محيط المحيط).
حب الفَقْد أو حب الفَقَد كما يقول ابن البيطار (2: 260) وهو لا يعني حب الزلم فقط (ابن البيطار 1: 282، بوشر) بل يعني الجنيبة التي تحمل حب الزلم أيضاً (بوشر).
حب الفَهْم: بلاذر (سنج).
حب القثا: عنب الثعلب، هكذا جاء في تذكرة الأنطاكي. وعند ابن البيطار (1: 283) في مخطوطة 1: العنّا، وفي مخطوطة ب: العّنا، وفي مخطوطة دلس: الفنا.
حب القَرْع، وفي معجم وشر: دود حب القرع: خلقة الدودة الوحيدة، وسمي بذلك لأنه يشبه حب القرع. ففي معجم المنصوري: هو صنف من دود البطن قصير عريض يشبه حب القرع نقل إليه الاسم وتعرف به. وفي ابن البيطار (1: 7، 49،52): خرج حب القرع وهو ترجمة كلام ديسقوريدوس باليونانية. وفي شكورى (ص199د): وخاصة الجوز النفع من حب القرع (بيان 1: 295 - 296).
حب القرمز: حب الجادر (بوشر). حب القلب: تمر النشوة من النخل (سنج).
حب القَلَت، وليس القَلْت كما هو عند سنج، لابن البيطار (1: 282) يقول أن اللام المفتوحة: وهو الماش الهندي (ابن البيطار1 - 282)، سنج).
حب القِلْقِل: لم يقل ابن البيطار في هذه المادة (1: 282) ما ذكر سونثيمر أنه قاله. واكتفى بقوله يأتي ذكره في القاف أي مادة قلقل (2: 321). حب الكُلَى: هو عند عامة أهل مصر أناغورس أو خروب الخنزير (ابن البيطار1: 83، 279ب، 355) حيث يجب تبديل ((الحلاق)) التي ذكرها سونثيمر ب ((حب الكلى)) كما ورد في نسخة أب (ابن البيطار 2: 132) وهو اسم الشجرة أيضاً (بوشر).
حب الكوكلان: حب العرعر (بوشر).
حب اللهف: ثمرة الكاكنج (بوشر غي أن الحرف الأخير من هذه الكلمة هي دائماً، في مخطوطتنا لأبن البيطار، إذا لم أتوهَّم، واو وليس فاء، وهو اسمه عند عامة أهل الأندلس وعامة المغرب (ابن البيطار (1: 281، 2: 182، 339) حيث لا ذكر فيه للعرب بل عامة المغرب كما عند سوثيمر.
حب مًسْك: حب مًمَسَّك (بوشر).
حب المًسْك: زهرة العنبر، زهرة صغيرة، نبات اسمه العلمي Hibiscus) ( Abelmoschus L.) ونحن نقول: ( Ambrette) زهرة العنبر غير أن الاسم العربي حب المسك جيد أيضاً، لأن هذه الزهرة تتفَّتح برائحة العنبر والمسك جميعاً.
حب المَلِك: انظر ما يليه. حب الملوك: هو في الغرب اسم الكرز (المعجم اللاتين، فوك) وفي المستعيني مادة قراسيا: وهو حب الملوك (الملك) الذي عندنا (المقري 1: 121، 2: 409)، ابن بطوطة 1: 186، 2: 391، ابن العوام 1: 20، ابن البيطار 1: 282،2: 282 (تقويم ص28) حيث نجد في الحب الملوك كما في المستعيني بدل حب الملوك، وهذا مثل ما يقال الماء الورد (ألف ليلة برسل 2: 98). ويقال أيضاً حب الملك (ابن العوام 1: 133، شو 1: 223) أنظر كتابتها في مخطوطة ن في كلام المستعيني الذي نقلته. كما يقال: حب السلطان (هوست305) وهو ليس كما يقول هذا الرحالة أن السلطان وحده هو الذي له هذا الثمر، بل لنه طيب ولذيذ ومأكول الملك، يقول ابن ليون (ص8ق): القراسيا حب الملوك ويقال حب الملوك لأنه يلاك في الفم لرطوبته.
وحب الملوك يعني أيضا: حب الصنوبر الكبار (ابن البيطار 1: 282، ابن العوام 1: 269) وبعض أطباء المشرق يوقعونه على الماهدانه ( Euporbia Lathyris) ( ابن البيطار 1: 282، 2: 495). واسم حب مسهل (صفة مصر 12: 136). حب المُنتن: اسم دواء مركب مسهل، وصفه الرازي (معجم المنصوري).
حب النعام: هو عند عامة المغرب ثمرة الفشغ ( Smilax aspera) ( ابن البيطار 2: 256).
حب النيل: لا يعني السقمونيا كما نجد
في معجم فريتاج، لأن ابن البيطار (1: 279) يميز بينه وبين السقمونيا، بل يعني النيلج كما ترجمه سونثيمر (ابن البيطار1: 278،2: 184) وكليمنت موليه (ابن العوام
2: 307). ويذكر الكالا في معجمه ( Maravillas) حبة النيل و ( Maravilla) بالأسبانية تطلق على عدد كبير من النبات.
حب الهال: حبهان، هيل (بوشر، بركهارت نوبيه ص261).
حب هان: نفس المعنى السابق وهو أيضاً: حب الفردوس (سنج).
حب الميسم: مشكوك في صحة الاسم فهو عند ابن البيطار (1: 280): حب الميسم، وعند سونثيمر: حب البشم. وعند ابن جزله (مخطوطة 576): حب المعسم (كذا).
حب الكدول: حشيشة الزجاج (باجني مخطوطات). حب الكنس: الحب الصغير لنبات ( Cassia Monspeliensium) ( راؤلف 228).
حِبَّ: زير: إناء للبن (ميهيرن 27).
حِبُّ الصبيان، وحُبّ الصبيان أيضا: حشيشة الافعى، بلسكي (ابن البيطار 1: 170) وهو باليونانية أفارينوس (ديسقوريدوس في الثالثة).
حِبًّ العَبَّ: وحب العب أيضا: حليه ذهبية تلبسها النساء (محيط المحيط).
حُبّ. الحَبّ: المحبوب: (بوشر).
حُب الصبيان: انظر المادة السابقة.
أصحاب الحُبّ: هم الذين يحبون الله (المقري 3: 675).
حَبَّة مرادف قطعة، وتستعمل بمعنى واحد واحدة، يقال: هذا البرتقال قيمة الحبة منه خمس وعشرون سنتا، أي الواحدة منه (معجم الادريسي، تاريخ البربر 2: 138).
وحَبَّة: قطعة صغيرة من النقد (الثعالبي لطائف ص31). وفي المثل: محبة بلا حَبَّة ما تساوي حَبَّة أي محبة بلا فلس ما تساوي حبة حنطة. بمعنى لا تساوي شيئاً وهذا المثل موجود ببداية ألف ليلة (وقد أهملت الإشارة إلى الصفحة) وتجده أيضاً عند فريتاج (الأمثال 3: 89 رقم25) ولكنه مكتوب بصورة غير صحيحة.
ومثنَّى حبة حبتان (البكري ص62).
وحبة اسم حلية النساء، وهي ضرب من حبة ذهبية للمسبحة على شكل مكعُّب قطع جزء من كل زاوية منه (لين عادات 2: 409) وقد ترجمها دافيدسن (ص69) بما معناه خرزة. ثم ذكر حبة صغيرة وهي قطعة مدوَّرة من العقيق أو اليشيب.
حبة جديدة: خرزة مسبحة سوداء بيضية الشكل مخططة بخطوط دائرية بيض أو ذات لون ازرق فاتح (ابن ليون 152).
حبة القلادة من شعره: أم القلادة وهي اجمل قطعة من شعره (معجم مسلم).
وحبّة: وباء طاعون جارف (دومب ص89، هلو).
وحبة: قبله، لثمة (دوماس، حياة العرب ص357).
حبة البَرَكة: انظرها في مادة بَرَكة وفي مادة حب.
حب الثدي: حساء، سخينة (باين سميث 1251).
حب الحلوة: أهمل فريتاج خطاً منه حرف التعريف إلا من الكلمة الأولى (معجم الادريسي)، انيسون، وهي بلغة أهل الأندلس فيما يقول ابن البيطار (1: 281). حبة حلاوة: حبة حلوة (بوشر) بربرية حبة السمنة: نبات غير معروف في المغرب (معجم المنصوري) وهو نبات اسمه العلمي ( Cannabis sativa) ( انظرها في مادة حب).
حَبّة السَنَة: بثرة حلب، ضرب من الأمراض ذات البثور والدمامل (جويون 241).
حبة سوداء أو الحبة السوداء: لا يراد بها الشونيز (حبة البركة) فقط، هي مرادف لكلمة بشمة وتشميزج أيضاً (انضر الكلمتين) أي إنها حبة سوداء يؤتي بها من اليمن وتستعمل في علاج العين (ابن البيطار 1: 282، 2: 35) انضر عبارة معجم المنصوري التي نقالتها في مادة تشميزج.
وهي أيضاً برز الشمار (الرازيانج) (لين عادات 1: 383، 2: 308).
حبة العين: مرادف ششُم (انظر الكلمة) سنج، عوادة ص332).
وحبة العين: إنسانها (بوشر ,محيط المحيط) حبة قنيدية: حبة المثنان. ابن البيطار 1: 282،2: 488)
حبة الملوك: فربيون (نبات) (بوشر).
حبة النيل: انظرها في مادة حب.
على حبة: على لاشي (بوشر).
حُبَّة: أن نساء مراكش، فيما يقول لامبريير (ص383) يستعملنها للسمنة يسمينها فيما يقول الحُبَة فهن يسحقنها حتى تصير مثل الدقيق ويأكلنها مع الكسكسية.
حُبّيِ: نسبة إلى الحب: ودادي - محب القريب، مُحسن - رقيق القلب، حنوى (بوشر).
حَبّية قلادة تصل إلى القدم (همبرت 23).
حَبَب: رغوة، زبد (فوك) حَبِيب: الف، حِبّ. ويجمع على حّبّائِب (بوشر).
حَبيبَة: وتجمع على حَبائِب. وقد ترجم معجم فوك ( Bruxa) بحبيبة أي عاشقة مغرمة وبقرينة أي صاحبة عشيرة. وبكابوس أي حضون وهي روح شريرة يزعم إنها تحتضن النساء وهن نيام (حسب ما في المعاجم)، فمن الواضح إذا أنه يرى أن ( Bruxa) لا تذل على الساحرة مثل ما تعنيه كلمة ( Bruja) بالأسبانية، بل تدل على سقوبة وهي شيطانة تتخذ صورة المرأة وتضاجع الرجال في أثناء نومهم كما كان يعتقد منذ زمن طويل.
حَبَابَة: حبب، رغوة، زبد (فوك).
حَبُوبَة: دبيلة، دملة الطاعون (همبرت ص37) - وطاعون (بوشر بربرية، همبرت ص36 رولاند، دوماس عادات ص55).
حبوية الكرش: إسهال، مُشاء (دوماس حياة العرب ص426).
حَبَّاب: تَاجر الحبوب تاجر البر، لأن سوق الحَبَّابَة يعني فيما يقول برتون (1: 374) سوق البر، وعلى كل فإن حَبَّابَة جمع حَبَّاب وهي تعني حرفيا: سوق تجار البر.
حّبَّابَة: محظية، خليلة، سرية (بارت 3: 359).
تَحْبِيب: تحثر يحدث في الجزء الداخلي من جفن الفرس (ابن العوام 2: 581).
مُحِبّ: تقى، ورع، محب لله (ابن جبير ص249، المقري 1: 588، 939،2: 666). وتطلق هذه الكلمة على الصوفية خاصة.
المحبّان: اسم كوكبين في آخر برج الجدي (القزويني1: 37، ألف استر 1: 79).
مَحَبَّة: يقال: محبَّ فيك، ويسر محبَّتك: نخبك. (بوشر).
محبة النَفْسِ: الآنية (بوشر).
بمحبّة: بدالّة، بلا تكلف (ألكالا). على محبتك: بفضل كرمك (ألف ليلة 2: 120) وفي ترجمة لين: بفضل جودك أو إحسانك.
مُحَببَّ: كثير الحبوب، كثير البزور (بوشر)، ابن العوام 1: 323 وفي المستعيني: لقاح الورد هو بزر الورد وهو الذي يكون في وسط الورد الأصفر المحبب. وكذلك هو في مخطوطة لا، وفي مخطوطة ن: وهو الصفرة المحبَّبة في وسط الوردة.
وفي رحلة ابن بطوطة (3: 11): الرمان المحبَّب ويظهر أن معناه نوع من الرمان كثير الحب. وقد فسرتها التراجمة تفسيراً آخر وأرى أن تفسيرهم هذا غير مقبول.
ويقال: لَزْمَة محبَّبة وربما كان معناها وردة اللجام وهي زينة توضع على لجام الجواد، انظر كرامة).
مَحْبوب أو محبوب ويجمع على محابيب: ضرب من السكك الذهبية في بلاد المشرق (بوشر) همبرت ص218) ومحبوب مصر يساوي خمسة فرنكات وثمانية وخمسون سنتاً (رولاند).
مُتَحابّ، الأعداد المتحابة: هي 220، 284. وينسب إليها أثر كبير في فن الطلسمات. انظر المقدمة (3: 129) وتعليقات دي سلان عليها.
مُستَحَبّ: (ضد مستحقّ وهو ما أمر به الشرع): وهو ما صبح عادة مألوفة عند الناس ولم يأمر به الشرع (الملابس 174 رقم 7).

شهد

1 شَهِدَ, (S, A, Mgh, L, Msb, K,) aor. ـَ (K;) and شَهُدَ, aor. ـُ (K;) also pronounced and written شَهْدَ, (Akh, S, K,) and شِهْدَ, and شِهِدَ, accord. to a rule applying to all verbs of the measure فَعِلَ of which the medial radical letter is a faucial; (MF;) inf. n. شَهَادَةٌ (S, A, Mgh, L, Msb, K) and شهد; (TA;) [there written without any syll. sign, and not found by me in any other Lex.;]) He told, or gave information of, what he had witnessed, or seen or beheld with his eye: (Mgh, L, Msb:) this is the primary signification: (L:) he declared what he knew: he gave testimony, attestation, or evidence; he bore witness: (L:) he gave decisive information. (S, A, L, K.) [See also شَهَادَةٌ below.] You say, شَهِدَ بِكَذَا, inf. n. as above, (S, A, Mgh, L, Msb, K,) He told, or gave information of, such a thing, as having witnessed it, or seen or beheld it with his eye; (Mgh, Msb;) or declared such a thing as knowing it; (L;) or gave his testimony, attestation, or evidence, respecting it; or bore witness of it, or to it; (S, A, L, K;) عِنْدَ الحَاكِمِ [in the presence of the judge]; لِفُلَانٍ [for, or in favour of, such a one], (S, Mgh, L, K,) and عَلَى فُلَانٍ [against, or in opposition to, such a one]. (Mgh.) And شَهِدَ عَلَى كَذَا He gave decisive information [respecting such a thing (as in the Kur xlvi. 9, and in many other instances); he testified respecting it]. (S, L. [See also another meaning of this phrase in what follows.]) [Hence,] شَهِدَ اللّٰهُ أَنَّهُ لَا إِلَاهَ إِلَّا هُوَ, in the Kur [iii. 16], means God hath given evidence that there is no deity but He: (Abu-l- 'Abbás, IAmb, Jel:) or God knoweth &c.; (Ah-mad Ibn-Yahyà, K;) and so شَهِدَ اللّٰهُ throughout the Kur-án: (Ahmad Ibn-Yahyà:) or God saith &c.: or God hath written &c. (K.) And أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّااللّٰهُ I know, (Msb, K,) [or acknowledge,] and I declare, [or testify, that there is no deity but God:] (K:) [Fei says,] the verb is trans. in this phrase by itself [i. e. without the intervention of a prep.] because it is used in the sense of أَعْلَمُ. (Msb.) [And hence, كَلِمَةُ الشَّهَادَةِ means The sentence declaring that there is no deity but God and that Mohammad is God's apostle.] b2: شَهِدَ بِاللّٰهِ, (Mgh, * Msb,) aor. ـَ inf. n. شَهَادَةٌ, (Mgh,) means He swore by God: (Mgh, Msb:) and أَشْهَدُ بِكَذَا I swear by such a thing. (S, K.) أَشْهَدُ بِاللّٰهِ لَقَدْ كَانَ كَذَا I swear by God that such a thing happened, or took place, combines the meaning of witnessing with that of swearing and that of informing at the time of uttering these words; as though the speaker said, I swear by God that I witnessed such a thing, and now I inform of it. (Msb.) Accord. to some, when one says only أَشْهَدُ, not adding بِاللّٰهِ, it is an oath. (TA.) b3: شَهِدَ عَلَى كَذَا, a phrase of which one meaning has been expl. above, means also He became a witness (شَاهِد) of, or to, such a thing; (S, K;) he had knowledge of such a thing, and witnessed it, or saw it or beheld it with his eye: (Msb:) and شَهِدَهُ, (Mgh, L,) inf. n. شَهَادَةٌ, (L,) [likewise] signifies he witnessed it; or saw, or beheld, it, or him, with his eye; (Mgh, L;) and (Mgh, L, Msb) so ↓ شاهدهُ, (A, Mgh, L, Msb, K,) inf. n. مُشَاهَدَةٌ. (S, A, L, Msb.) [Hence,] one says, مِنْهُ حَالٌ جَمِيلَةٌ ↓ شُوهِدَتْ [A comely, or pleasing, state, or condition, of him was witnessed]. (A.) b4: And شَهِدَهُ, (aor. ـَ K,) inf. n. شُهُودٌ, He was, or became, present at it, or in it; (S, A, Mgh, L, Msb, * K;) namely, a place, (Mgh,) or an assembly. (Msb.) Hence the saying, (Msb,) فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ, in the Kur [ii. 181], Therefore whosoever of you shall be present in the month, and stationary, not journeying, he shall fast therein (Mgh, Msb) as long as he shall remain present and stationary: (Msb:) الشهر being here in the accus. case as an adv. n. of time. (Mgh, Msb.) [And hence,] شَهِدَ الجُمْعَةَ He attained to [the being present at] the جُمْعَة [here meaning, as in many other instances, the prayer of Friday]: (Mgh:) and شَهِدَ العِيدَ he attained to [the being present at] the عِيد [or festival, or the prayer thereof]. (Msb.) [Hence also,] it is said in a trad., يَشْهَدُ بَيْعَكُمُ الحَلِفُ وَاللَّغْوُ [Swearing, and unprofitable speech, attend your selling]. (TA in art. شوب: see 1 in that art.) 2 شَهَّدَ see 4.3 شَاْهَدَ see 1, latter half, in two places.4 أَشْهَدْتُهُ عَلَى كَذَا I made him to be a witness (شَاهِد) of, or to such a thing: (S, Mgh, L:) [and in like manner,] أَشْهَدْتُهُ الشَّىْءَ I made him to have knowledge of the thing, and to witness it, or see it or behold it with his eye. (Msb.) See also 10. إِشْهَادٌ in relation to criminal matters means [The causing one to take notice of a thing that threatens to occasion some injury, with a view to the prevention of such injury; as, for instance,] the saying to the owner of a house, “ This thy wall is leaning, therefore demolish it,” or “ feared, therefore repair it. ” (Mgh.) b2: اشهدهُ also signifies He caused him to be present. (K.) You say, أَشْهَدَنِى إِمْلَاكَهُ He caused me to be present [at, or on the occasion of, his being put in possession]. (S.) b3: أُشْهِدَ: see 10.

A2: اشهد [as intrans.] (assumed tropical:) Humorem tenuem e pene emisit vir propter lusum amatorium vel osculum; (S, K;) as also ↓ شهّد, (K,) inf. n. تَشْهِيدٌ: (TA:) [from شَهْدٌ signifying “ honey; ” for] عُسَيْلَةٌ is a term for مَذْىٌ. (S.) (assumed tropical:) He rendered his مِئْزَر [or waist-wrapper] of a reddish hue and of a dark dust-colour (أَخْضَر) [by the act above-mentioned]. (L.) (assumed tropical:) He (a boy) attained to puberty. (Th, TA.) And اشهدت She (a girl) menstruated: and attained to puberty. (K.) 5 التَّشَهُّدُ in prayer is well known; (S, K;) The reciting of the form of words commencing with التَّحِيَّاتُ لِلّٰهِ: [see art. حى:] from the occurrence therein of the words أَشْهَدُ أَنْ لَا إِلَاهَ إِلَّا اللّٰهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. (Mgh, * TA. [See also Har p. 611.]) b2: And تَشَهَّدَ also signifies He sought, or desired to obtain, martyrdom. (L.) 10 استشهدهُ He asked him, or required him, to tell what he had witnessed, or seen or beheld with his eye; to declare what he knew; to give testimony, or evidence; to bear witness; or to give decisive information. (S, Mgh, L, Msb, K.) You say, اِسْتَشْهَدْتُ فُلَانًا عَلَى فُلَانٍ I asked, or required, [or cited, or summoned,] such a one to give his testimony, or evidence, or to bear witness, against such a one. (L.) And اِسْتَشْهَدْتُ الرَّجُلَ عَلَى إِقْرَارِ الغَرِيمِ and ↓ أَشْهَدْتُهُ I asked, or required, [&c., and made,] the man to bear witness to, or to be witness of or to, the confession, or acknowledgment, of the debtor. (L.) b2: [Hence,] استشهد بِبَيْتٍ عَلَى مَعْنَى كَلِمَةٍ [He adduced, or urged, or cited, a verse as an evidential example of the meaning of a word]. (A phrase of frequent occurrence in the larger lexicons.) b3: اُسْتُشْهِدَ (S, K) and ↓ أُشْهِدَ (K) He was slain a martyr in the cause of God's religion. (S, K. [See شَهِيدٌ.]) شَهْدٌ: see شَاهِدٌ, first sentence.

A2: Also, and ↓ شُهْدٌ, (S, Msb, K,) the former of the dial. of Temeem, and the latter of the people of El-'Áliyeh, (Msb, TA,) Honey: (K:) or honey in its wax [i. e. its comb]; (S, Msb;) honey not expressed from its wax [or comb]: (TA:) pl. شِهَادٌ: (S, Msb, K:) شَهْدَةٌ is a more particular term, (S, K,) the n. un., [signifying a portion thereof; and a honey-comb, or a portion of a honey-comb;] as also شُهْدَةٌ. (TA.) شُهْدٌ: see the next preceding paragraph.

شُهُودٌ: see شَاهِدٌ, in two places.

شَهِيدٌ is also written and pronounced شِهِيدٌ, with kesr to the ش: (K, TA:) and in like manner is every word of the measure فَعِيلٌ having a faucial letter for its, medial radical, whether an epithet, like this, or a subst., like رَغِيفٌ and بَعِيرٌ: ElHemdánee says, in the “ Iaráb el-Kur-án,” that the people of El-Hijáz, and Benoo-Asad, say رَحِيمٌ and رَغِيفٌ and بَعِيرٌ, with fet-h to the first letter; and Keys and Rabee'ah and Temeem say رَحِيمٌ and رِغِيفٌ and بِعِيرٌ, with kesr to the first letter: Sub says, in the R, that Temeem pronounce every فَعِيل of which the medial radical letter is hemzeh or any other faucial with kesr to the first letter: and En-Nawawee states, on the authority of Lth, that some of the Arabs do the same when the medial radical letter is not a faucial; as in كبير and كريم and جليل and the like thereof. (TA.) [This last pronunciation obtains extensively in the present day: and so, in similar cases, does the intermediate pronunciation termed إِمَالَةُ الفَتْحِ, (i. e. the pronouncing fet-h like “ e ” in the English word “ bed,”) which may be justly regarded as the best to be followed because intermediate and because sanctioned by the usage of the classical times, except in cases that are pointed out by the grammarians as presenting obstacles to the pronunciation thus termed.] b2: شَهِيدٌ is syn. with شَاهِدٌ [in several senses, as shown below]: and its pl. is شُهَدَآءُ. (S, K.) See شَاهِدٌ, in six places. b3: Also Possessing much knowledge with respect to external things: خَبِيرٌ is used in the like sense with respect to internal things; and عَلِيمٌ, in the like sense absolutely. (L.) [Hence, perhaps,] وَادْعُوا شُهَدآءَكُمْ, in the Kur ii. 21, [as though meaning And call ye to your aid those of you who possess much knowledge: or] the meaning here is, your helpers: (Bd:) or your gods whom ye worship. (Jel.) الشَّهِيدُ as a name of God means The Faithful, or Trusty, in his testimony (Zj, L,) or in testimony: (K:) and (Zj, K) as some say, (Zj,) He from whose knowledge nothing is hidden; the Omniscient. (Zj, L, K.) b4: Also, derived from الشَّهَادَةُ, or from المُشَاهَدَةُ, or from الشُّهُودُ, [all inf. ns.,] accord. to different opinions; (TA;) and of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ; (Msb, TA;) or in the sense of the measure فَاعِلٌ; (TA;) A martyr who is slain in the cause of God's religion; (S, K;) [i. e.] one who is slain by unbelievers on a field of battle; (Msb;) one who is slain fighting in the cause of God's religion: (IAth:) so called because the angels of mercy are present with him; (K;) because the angels are present at the washing of his corpse, or at the removal of his soul to Paradise: (Msb:) or because God and his angels are witnesses for him of his title to a place in Paradise: (IAmb, Mgh, * K:) or because he is one of those who shall be required to bear witness on the day of resurrection, (K, TA,) with the Prophet, (TA,) against the people of past times, (K, TA,) who charged their prophets with falsehood: (TA:) or because of his falling upon the ↓ شَاهِدَة, or ground: (K:) or because he is still living, and present with his Lord: (ISh, Mgh, K:) or because he witnesses. or beholds, God's world of spirits and his world of corporeal beings: (K, * TA:) [and several other reasons are assigned for this appellation:] the primary application is that expl. above: but it is also applied by the Prophet to one who dies of colic: one who is drowned: one who is burned to death: one who is killed by a building falling to ruin upon him: one who dies of pleurisy: (IAth, L:) one who dies of plague, or pestilence: a woman who dies in a state of pregnancy: (L:) and to some others: (IAth:) the pl. is شُهَدَآءُ. (A, Msb, K, &c.) شَهَادَةٌ [see 1:] Information of what one has witnessed, or seen or beheld with his eye: (IF, Mgh, L, Msb:) this is the primary signification: (L:) said to be a subst. from المُشَاهَدَةُ: (Msb:) declaration of what one knows: testimony, attestation, evidence, or witness: (L:) decisive information. (S, A, L, K.) b2: An oath: pl. شَهَادَاتٌ: so in the Kur xxiv. 6 [and 8]. (TA.) b3: Martyrdom in the cause of God's religion. (S, K. [See شَهِيدٌ.]) b4: Also i. q. مَشْهَدٌ as expl. below: see the latter word. b5: [And it is used in the sense of مُشَاهَدٌ: thus,]وَالشَّهَادَة الغَيْبِ عَالِمُ , in the Kur vi. 73 &c., means The Knower of what is unseen and of what is seen. (Jel.) شَهِيدَةٌ A roasted lamb: or [the kind of food called] هَرِيسَة [q. v.]: pl. شِهَادٌ. (Har. p. 609.) شَهَّادٌ Always present. (Freytag from the Deewán of the Hudhalees.)]

شَاهِدٌ (S, Mgh, L, K) and ↓ شَهِيدٌ (S, * Mgh, L) One who tells, or gives information of, what he has witnessed, or seen or beheld with his eye: (Mgh, L:) one who declares what he knows: (L:) one who knows, and declares what he knows: (ISd, TA:) a witness, as meaning one who gives testimony, or evidence; who bears witness: (S, * L, K: *) [one who gives decisive information: (see 1, first sentence:)] pl. of the former ↓ شَهْدٌ, (Akh, S, K,) or [rather] this is a quasi-pl. n., (Sb, TA,) like as صَحْبٌ is of صَاحِبٌ, and سَفْرٌ of سَافِرٌ, (S,) but some disallow this; (TA;) and ↓ شُهُودٌ [but see what is said of this in the latter half of the paragraph] and أَشْهَادٌ are also pls. of شَاهِدٌ, (Mgh, L,) or of شَهْدٌ: (S, K:) the pl. of ↓ شَهِيدٌ is شُهَدَآءُ. (S, Mgh.) [Hence,] ↓ مَعَهَا سَائِقٌ وَشَهِيدٌ, in the Kur 1. 20: see art. سوق. b2: [Hence also] الشَّاهِدُ a name of the Prophet; (K;) meaning The witness against those to whom he has been sent. (Jel in xxxiii. 44.) b3: And شَاهِدٌ An angel: (S, L, K:) or a guardian angel: (Mujáhid:) pl. أَشْهَادٌ: or this means the prophets. (TA.) b4: And The tongue: (S, L, K:) from the saying, لِفُلَانٍ شَاهِدٌ حَسَنٌ Such a one has an elegant diction. (L.) One says also, مَا لِفُلَانٍ رُوَآءٌ وَلَا شَاهِدٌ Such a one has neither goodliness of aspect nor tongue. (Aboo-Bekr, L.) b5: [As a conventional term used in lexicology &c.,] An evidential example, generally poetical, of the form or meaning of a word or phrase: pl. شَوَاهِدُ: the sciences that require شَوَاهِد being those of اللُّغَة and الصَّرْف and النَّحْو and المَعَانِى and البَيَان and البَدِيع and العَرُوض and القَوَافِى. (MF on the خُطْبَة of the K.) [One says, هٰذَا شَاهِدٌ لِكَذَا and عَلَى كَذَا This is an evidential example of such a thing.] With respect to the classical language, absolutely, شواهد are taken, by universal consent, from the Kur-án, and from the language [both verse and prose (Kull p. 348)] of those Arabs who lived before the period of the corruption [in any considerable degree] of the Arabic tongue: [see مُوَلَّدٌ:] also, accord. to the general decision of the learned, from the Traditions of Mohammad; [which last source is excluded by some because traditions may be corrupted in language by their transmitters, and interpolated, and even forged;] and electively from the language of those Arabs who lived after the first corruption of the Arabic tongue, but before the corruption had become extensive. (Mz, 1st نوع; and MF ubi suprà. [See, again, مُوَلَّدٌ.]) The classes of the poets from whose poetry شواهد are taken are the Pagan Arabs, the Mukhadrams, the Islámees, and the Muwelleds: [see جَاهِلِىٌّ and مُخَضْرَمٌ and إِسْلَامِىٌّ and مُوَلَّدٌ:] with respect to all the sciences above mentioned, they are taken from the poetry of the first, second, and third, classes; from that of the first and second by universal consent, and from that of the third electively: (MF ubi suprá:) but they are taken from the poetry of the fourth class with respect only to the sciences of المَعَانِى and البَيَان and البَدِيع. (Idem, and Kull p. 348.) [The age of the earliest existing classical poems (though some older fragments and couplets and single verses have been preserved) is only about a century before the birth of Mohammad: that of the latest, about a century after his death. (See the Preface to this work.)] b6: Knowing, (Msb,) and witnessing, or seeing or beholding with his eye; a witness, as meaning an eyewitness; (L, Msb;) as also ↓ شَهِيدٌ: pl. of the former [or, as is said in the L in art. مجد, of the former or of the latter,] أَشْهَادٌ and شُهُودٌ; [but see what is said of these pls. in the first sentence of this paragraph;] and of the latter شُهَدَآءُ. (Msb.) [See an ex. of ↓ شَهِيدٌ in this sense in a verse cited voce رَبٌّ.] b7: [Hence, in the present day, applied to A notary, who hears and writes and attests cases to be submitted for judgment in the court of a kádee.] b8: Present; a witness as meaning one personally present; (S, L, Msb, K;) as also ↓ شَهِيدٌ: (Msb:) pl. of the former شُهَّدٌ (S, L, K) [and أَشْهَادٌ, as above,] and ↓ شُهُودٌ, (K,) or this last is used as a pl. but is originally an inf. n. (S, L.) One says, الشَّاهِدُ يَرَى مَا لَا يَرَى الغَائِبُ, meaning The present knows what the absent knows not. (Msb.) And قَوْمٌ شُهُودٌ People, or persons, present. (S, A.) And كَلَّمْتُهُ عَلَى رُؤُوسِ الأَشْهَادِ [I spoke to him before witnesses, or persons present]. (A.) b9: [Hence, app., being opposed to غَائِبٌ,] A running in which a horse exerts his force unsparingly; (A, L;) as in the saying, لِلْفَرَسِ غَائِبٌ وَشَاهِدٌ The horse has a run which he reserves [for the time of need], and a run which he performs unsparingly; like the saying, لَهُ صَوْنٌ وَبَذْلٌ: (A: [see 1 in art. بذل:]) or شَاهِدٌ means a running that testifies the excellence of a horse, (IAar, K,) and his quality of outstripping others. (IAar, TA.) b10: A star [app. when visible]; (Aboo-Eiyoob, K;) as being present and apparent in the night. (TA.) b11: [Hence, accord. to some,] صَلَاةُ الشَّاهِدِ The prayer of sunset; (A, L, Msb, K;) because it is the prayer that is performed when the star becomes visible; (Sh, L;) also called صَلَاةُ البَصَرِ, because the stars are seen at the time thereof: or, accord. to some, the prayer of daybreak; (L;) [and so, accord. to some, صَلَاةُ البَصَرِ; (see art. بصر;)] as also ↓ المَشْهُودُ; (TA;) and it is said to be so called because he who is travelling must perform it without abridging it, like him who is present at his home: Aboo-Sa'eed Ed-Dareer says that the former prayer is so called for this reason [as is also said in the A and Msb]: AM asserts that the first reason assigned above is the right one, because the prayer of daybreak, in like manner, may not be abridged, and is not thus called; but it is thus called by a poet. (L.) b12: And الشَّاهِدُ is a name of Friday; (Fr, K;) as also ↓ المَشْهُودُ: or the latter is the day of resurrection: (K:) or the day of 'Arafeh: (Fr, K: [see عَرَفَةُ:]) because of the presence and congregation of people on each of those days. (TA.) b13: شَاهِدٌ also signifies Matter resembling mucus, that comes forth with the fœtus: (S, K:) pl. شُهُودٌ: which latter, accord. to ISd, means the أَغْرَاس [pl. of غِرْسٌ, q. v.,] upon the head of a young camel at the time of its birth. (TA.) And شُهُودٌ النَّاقَةِ means The marks left by the blood, or by the membrane that enclosed the fœtus, of the she-camel, in the place where she has brought forth. (S, K.) b14: Also A quick, or an expeditious, thing or affair. (K.) الشَّاهِدَةُ The earth, or ground. (K.) See شَهِيدٌ, last sentence.

مَشْهَدٌ A place where people are present or assembled; a place of assembling; an assembly; (S, L, K;) as also ↓ مَشْهَدَةٌ and ↓ مَشْهُدَةٌ (K) and ↓ شَهَادَةٌ: (L:) pl. مَشَاهِدُ. (A.) [Hence,] مَشَاهِدُ مَكَّةَ The places of religious visitation, where the ceremonies of the pilgrimage &c. are performed, at Mekkeh. (L.) b2: [A funeral assembly or procession. b3: A place where a martyr has died or is buried. b4: And The aspect, or outward appearance, of a person; like مَرْأًى: see an instance voce عَوْدٌ.]

مُشْهَدٌ Slain a martyr in the cause of God's religion. (K. [See also شَهِيدٌ.]) اِمْرَأَةٌ مُشْهِدٌ, (S, A, K,) without ة, (S,) and مُشْهِدَةٌ, (A,) A woman whose husband is present with her: (S, A, K:) opposed to اِمْرَأَةٌ مُغِيبَةٌ; (S, A;) this last with ة. (S.) مَشْهَدَةٌ and مَشْهُدَةٌ: see مَشْهَدٌ.

مَجْلِسٌ مَشْهُودٌ [A place of assembling at which numerous persons are present]. (A.) And يَوْمٌ مَشْهُودٌ [A day on which numerous persons are present: and particularly] a day on which the inhabitants of heaven and earth will be present. (TA.) And صَلَاةٌ مَشْهُودَةٌ مَكْتُوبَةٌ A prayer at the performance of which the angels are present, and the recompense of which, for the performer, is written, or registered. (L.) See also شَاهِدٌ, in two places, in the last quarter of the paragraph. b2: مَعْهُودٌ وَمَشْهُودٌ وَمَوْعُودٌ Past and present and future; the tenses of a verb. (Kh, L in art. عهد.)

شهد: شهد على فلان لا تعنى فقط شهد ضده بل تعنى أيضاً شهد له (دي سلان ترجمة ابن خلكان 1: 73 رقم 26). شهد: نطق بالشهادة أي أشهد أن لا إلّه إلا الله الخ (عباد 1: 319، 2: 365 رقم 230).
شاهد. شاهَد الحوائج: غسل الحوائج وتشهَّد عليها أي نطق بالشهادتين عندما صب الماء على الملابس التي غسلها. (لين عادات 1: 450).
أشهد. اشهد على فلان: جعله يشهد ضده. وكذلك جعله يشهد له (ابن خلكان 1: 36).
أشهد لفلان ب: منحه شيئاً أو أرضاً بحضور شهود (معجم بدرون، دي يونج).
أشهد: تستعمل بمعنى شهد (ملّر نصوص من ابن الخطيب 1863، 2: 8، فهرس المخطوطات الشرقية في مكتبة ليدن 1: 154، ألف ليلة 1: 174 وأقرأ فيها وأشهد. وقد كرر ذكر هذا الفعل في كتاب العقود. ففيه (ص2): أشهد على نفسه فلان. وأشهد لدينا فلان. وقولهم أشهد على نفسه في كل هذه العبارات لا يعني غير شَهِد فقط.
ومُشْهِد: شاهد (دي ساسي دَيب 9: 471) وأشهد فلان: شِهد أمام شخص ففي كتاب العقود (ص2): أشهدني فلان بن فلان وهو بحال الصحة الخ. والمصدر منه إشهاد (أماري ديب ص96، 97، 109، 179).
تشاهد: صار شاهداً: وتشاهد: شهد كل واحد منهما الآخر. ففي فالتون (ص: 9): القلوب تتشاهد.
تشاهد: شهد ضده. شهد عليه، وترى مثالا له في مادة شَنّع.
تشاهد: تشهَّد، قال: أشهد أن لا إلّه إلا الله وأشهد أن محمداً رسول الله.
(أبو الفداء تاريخ 1: 148). وفي العمراني (ص66): قلت لجعفر أمرت بقطع رأسك فتشاهد وقال أمهلْني أصلّي ركعتين فإذا سجدت السجود الأخير فشأنك وما تريده.
استشهد ب: استشهد ب تمثل ب (أبو الوليد ص122، 320).
استشهد ب: قدّم دليلاً على كفاءته وغيرها (كرناس ص44).
استشهد في: سند حقه (أماري ديب ص76) استشهد: طلب أن يشهد له شخص.
ويتعدى هذا الفعل بنفسه فيقال: استشهد فلانا. غير إنه يعدّه بالباء فيقال استشهد بفلان (المقدمة 1: 391). وفي الحلل (ص41 ق): واستشهد بالفقهاء فاجمعوا على حرقه (أي على حرق هذا الكتاب).
صورة استشهاده: الصورة التي يستعملها الإنسان في التوقيع على الفتوى. (المقري 1: 578) استشهد: واستُشْهِد فلان على المجهول قتل في سبيل الله. والعامة تقول استشهدَ على المعلوم (محيط المحيط).
شَهْدَة: ورم خبيث في جلد الرأس، وقد أطلق عليه هذا الاسم لأنه يشبه الشهدة وهي قرص العسل (الجريدة الآسيوية 1853، 1: 341). وتستعمل هذه الكلمة بنفس هذا المعنى في: القُرُوح الشَهْديُّة (ابن البيطار 1: 154، 300، 2: 119).
شِهاد: شهيد (الكالا).
شُهُود. شُهود المُفصَّل في المُجْمَل: هو رؤية الكثرة في الذات الاحديّة. وعكسه شهود المجمل في المفصَّل (محيط المحيط).
شَهِيد: عند المولدين من يختار القتل على ترك دينه فيقتل ولا يتركه (محيط المحيط) شَهَادة. الشهادتان: هي لا إلّه إلا الله ومحمد رسول الله (الماوري ص94).
شَهادَة: وظيفة الشاهد (انظر شاهِد): أي مراقب المالية. ففي كتاب الخطيب (ص33 ق): فقال استعمالا في الشهادات المخزنية شَهادة. في معجم الكالا هي شِهادة بكسر السين.
شاهِد: جاسوس (تاريخ البربر 1: 134).
شاهِد: موظف في ديوان المالية والكمارك، مفتش، مدير (المقري 1: 134، تاريخ البربر 2: 432) شاهِد: رئيس، شيخ، سيّد، ويقال: شاهد العشيرة بمعنى شيخ العشيرة وسيّدها، ويقال أيضاً شهود العسكر (معجم البلاذري).
شاهِد وجمعه شَواهد: ضمان، تأمين، حجّة، برهان، دليل (بوشر).
شاهِد: إشارة، علامة (تاريخ البربر 1: 563، وانظر 1: 598).
شاهِد: دليل الكفاءة (تاريخ البربر 1: 532). شاهِد: المولدون يسمون الإصبع التي تلي الإبهام بالشاهد لنصبها عند الإشهاد كما تسمى بالسبَّابة لنصبها عند السبّ (محيط المحيط).
شاهِد: حديث رُوِيَ عن الصحابة، يتفق بالمعنى أو باللفظ مع حديث رواه صحابي آخر (دي سلان المقدمة 2: 484).
الشاهِد: عند الصوفية هو التجلّي، أو عبارة عما كان حاضراً في قلب الإنسان وغلب عليه ذكره، فان كان الغالب عليه العلم فهو شاهد العلم، وإن كان الوجد فهو شاهد الوجد، وان كان الحق فهو شاهد الحق (محيط المحيط) وانظر المقري (1: 574).
شاهِد: علامة، شارة، آية، أثر. وكل ما يتخذ دليلا لمعرفة شيء (بوشر).
شاهِد: مسلة أو عمود من الحجر ينصب عموديا على القبر. (لين عادات 2: 386) وفيه شواهد الحجران المستقيمان المربعان أو المدور الرأس يوضع أحدهما عموديا عند رأس الميت والآخر عند رجله (بروسلاو: مذكرات عن قبور أمراء بني زيان ص19).
شاهِد: قطعة من الخشب توضع عموديا في رأس التابوت حيث يكون راس الميت (لين عادات 2: 328).
الشواهد: عند أهل الرمل أربعة أشكال في الزائجة تسمى بالزوائد (محيط المحيط).
حرف الشاهد: اسم الموصول (الكالا).
شاهدة: حجر مستطيل ينصب على القبر (محيط المحيط).
إشهاد: في الجنايات أن يقال لصاحب الدار إن حائطك هذا مائل فاهدمه أو مخوف فأصلحه (محيط المحيط).
مَشْهَد: حفلة، محفل، ففي تاريخ البربر (1: 413): أيام مشاهد الأعياد، ونحن نقول الآن أيام الأعياد.
مَشْهَد: حضور (فوك).
مَشْهَد: شهادة (فوك).
مَشْهَد: منظر، شيء أو مجموعة أشياء تستلفت النظر (ابن جبير) (= منظر ص9).
مَشْهَد: معركة: قتال (فالتون 1: 19 رقم 10، البلاذري ص450، تاريخ البربر 2: 79).
مَشْهَد: بمعنى معركة أو بمعنى آخر لا أعرفه ففي أخبار (ص135): وكان واسع العلم في الحديث، حُكِي عنه إنه تمادي مع بعض جلسائه في حديث من بعض المشاهد فلما تلاحيا فيه قال اسمَعْ كتب المشاهد حفظاً فقرأها ظاهراً.
مَشْهَد: صرح أو عمارة تضم قبر ولي من الأولياء (البكري ص168) وفي تاريخ تونس (ص142): وله غير ذلك من المآثر والمحاسن والاعتناء بمقامات الصالحين وتجديد مشاهدهم.
وكان يدرس فيه الفقه وعلم الكلام والنحو كما يدرس اليوم في الزاوية. انظر البكري (ص187) مع تعليقة دي سلان في الترجمة (ص130) ومن هذا أطلق على موضع الحج (بوشر) وموضع مقدس (ابن جبير ص275، 330) وضريح، قبر فخم (ابن جبير ص198، (= تُربْة) (لين 2، 217، 218، 227) وفيها: مشهد حفيل البنيان داخله قبر متسع السنام (ص228). وأرى أن هذه الكلمة تدل على نفس المعنى عند العياشي (ص122، 143) على الرغم من أن بربروجر يقول إنها تدل على معنى آخر (انظر ما يلي).
مَشْهد: بمعنى شاهد وشاهدة. (انظر شاهدة): وهو حجر مستطيل ينصب على القبر (الكالا) (بربروجر في تعليقة له على العايشي) حيث هذه الكلمة تدل فيما أرى على المعنى السابق وهو عمود من الحجارة يوضع عند رأس الميت ورجليه، وقد أطلق عليه هذا الاسم لأن كلمة الشهادة قد حفرت على أحدهما.
مَشْهَد: حجر يوضع في الماء قرب القنطرة ففي تاريخ تونس (ص92): وقد بنى هذا الباي القناطر وجعل حولها مشاهد ضخمة.
مَشْهَد: الخادم المقدم عند شيخ البلد (صفة مصر 11: 485).
مَشْهَدَة: جيش، عسكر (كرتاس ص97).
مُشَهَّد: عجينة رقيقة الطبقات مغمورة بالسمن (دوماس حياة العرب ص253).
مُشَهَّدَة: في المغرب الحلوى التي تسمى في المشرق قطائف (انظر: قطائف) (معجم المنصوري في مادة قطائف) وانظر المادة السابقة.
المشاهدة: عند أهل السلوك (الصوفية) رؤية الحق ببصر القلب من غير شبهة كأنه رآه بالعين (محيط المحيط) وقد اعتمد دي سلان على التعريف الذي ذكره ابن العربي والذي نقله مؤلف التعريفات (انظر طبعة فلوجل لهذا الكتاب ص229، 291) فهو يقول إن هذه الكلمة عند الصوفية تعنى تأمل الموجودات مع الاعتراف بالوحدة، وهذا يعنى فيما يظهر: أن ترى الموجودات في الله كما ترى الله في الموجودات. انظر نص الكلام في (3: 70، 177) وفي كلستان سعدى (ص58 طبعة سيميليه: مشاهدة الأبرار بين التجلّي والاستتار).
المشاهدات: هي المحسوسات التي تدركها الحواس (التعريفات ص229، محيط المحيط).