حطب

1 حَطَبَ, (S, A, K,) aor. ـِ (K,) inf. n. حَطْبٌ, (TA,) He collected حَطَب, (S, A, K,) i. e. firewood; (A, K;) as also ↓ احتطب: (S, A, K:) [and] so حَطَبَ الحَطَبَ, (Mgh, Msb,) aor. and inf. n. as above; and ↓ احتطب. (Msb.) b2: [Hence,] حَطَبَ فِى حَبْلِهِ, (A,) or فى حَبْلِهِمْ, (K,) [lit. He collected firewood in his, or their, rope; meaning] (tropical:) he aided, or assisted, (A, K,) him, (A,) or them. (K.) One says, إِنَّكَ تَحْطِبُ فِى حَبْلِهِ وَ تَمِيلُ إِلَى هَوَاهُ (tropical:) [Verily thou aidest him, and inclinest to his desire]. (A, TA.) b3: And حَطَبَ عَلَيْهِ بِخَيْرٍ (A, Mgh) (tropical:) He brought to him خير, (Mgh,) meaning wealth, or property. (A.) b4: And فُلَانٌ يَحْطِبُ عَلَى فُلَانٍ (assumed tropical:) Such a one incites, urges, or instigates, [others] against such a one. (Har p. 209.) b5: And حَطَبَ بِهِ (tropical:) He calumniated him, or slandered him. (A, Mgh, Msb, K. [See حَطَبٌ, below.]) A2: حَطَبَهُ, (S, K,) aor. ـِ (TA,) He collected firewood for him: (K:) or he brought firewood to him: (S, K:) as also لَهُ ↓ احتطب. (TA.) You say, فُلَانٌ يَحْطِبُ رُفَقَآءَهُ وَ يَسْقِيهِمْ [Such a one collects firewood for, or brings firewood to, his companions, and gives them to drink]. (A, TA.) b2: Also He collected for him a thing as firewood. (TA.) b3: حَطَبُوا كَرْمَهُمْ, inf. n. حَطْبٌ, [and app. also حِطَابٌ, which see below, or this may be a simple subst.,] (tropical:) They cut off the حَطَب of their grapevine; (A;) i. e. the dry portions thereof, that were of no use but for fire. (Mgh.) A3: حَطَبَ and ↓ احطب It, (a place, K,) or he, (a man, TA,) abounded with firewood. (K, * TA.) A4: حَطُبَ He was, or became, lean, or meagre. (A.) 4 احطب: see 1. b2: Also (assumed tropical:) It (a grape-vine) attained to the time for having its حَطَب [q. v.] cut off from it: (S:) or (tropical:) attained to the time of bearing grapes and for the cutting off of what required to be cut off; as also ↓ استحطب: (A:) or the latter, it required to have its upper, or uppermost, portions cut off, (K,) or somewhat of those portions. (TA.) 8 احتطب: see 1, in three places. b2: Also (assumed tropical:) It (rain) tore up the roots, or stems, of the trees [as though it made firewood of them]. (K.) b3: (assumed tropical:) He (a camel, TA) fed upon the small and dry parts of the branches. (K, TA.) This a camel does only by reason of soundness, and of surpassing strength. (TA.) b4: احتطب عَلَيْهِ فِى الأَمْرِ i. q. احتقب [app. meaning (assumed tropical:) He took upon himself a burden, or a responsibility, in the affair; as though he bound it like a bundle of firewood upon his back]. (K.) 10 إِسْتَحْطَبَ see 4.

حَطَبٌ Firewood; the portions of trees that are prepared for fuel: (M, A, K:) pl. أَحْطَابٌ. (Msb.) b2: And hence, because enmity is kindled with it like as fire is with حَطَب [properly so called], (Har p. 209,) (tropical:) Calumny, or slander; (A, Mgh, TA;) also termed الحَطَبُ الرَّطْبُ. (TA.) The former is said to have this meaning in the Kur cxi. 4: (Mgh, TA:) or to mean thorns, which the woman there spoken of is related to have been in the habit of throwing in the way of Mohammad. (TA.) You say, يَحْمِلُ الحَطَبَ بَيْنَ النَّاسِ, meaning (tropical:) He goes about with calumny, or slander, among, or between, the people. (A.) b3: Also (tropical:) The prunings of a grape-vine; (S, * A;) and so ↓ حِطَابٌ: (A:) the dry portions of a grape-vine that are of no use but for fire: (Mgh:) b4: the latter is explained by ISh as meaning the prunings that are cut off each year from the upper, or uppermost, portions of a grape-vine. (TA.) حَطِبٌ, applied to a man, (S,) [and app. to cattle, (see خَشَبٌ,)] (assumed tropical:) Very lean or meagre; as also ↓ أَحْطَبُ: (S, K:) or the latter means unlucky, or unfortunate; syn. مَشْؤُومٌ; (K;) in some copies of the K مَوْسُومٌ; (TA;) and its fem. is حَطْبَآءُ. (K.) حِطَابٌ [app. an inf. n., see 1,] (assumed tropical:) The pruning of a grape-vine until reaching the part in which the sap runs. (K.) b2: See also حَطَبٌ, in two places.

حَطِيبٌ, (S, Msb, K,) fem. with ة, (K,) A place, (S, Msb, K,) or land, (K,) abounding with firewood. (S, * Msb, K.) حَطُوبَةٌ A handful, or bundle, of firewood. (K, * TA.) حَطَّابٌ: see حَاطِبٌ. b2: Also (assumed tropical:) A camel that feeds upon the small and dry parts of branches: (K, TA:) fem. with ة. (TA.) [See 8.]

حَاطِبٌ A collector of firewood: (Msb, TA:) and so ↓ حَطَّابٌ, (A, Msb,) but in an intensive sense: (Msb:) or the latter, one who collects and sells firewood: (TA:) and حَطَّابَةٌ a company of collectors of firewood: (S, Mgh:) and إِمَآءٌ حَوَاطِبُ [pl. of حَاطِبَةٌ] female slaves who collect firewood. (A, TA.) b2: [Hence,] هُوَ حَاطِبُ لَيْلٍ (tropical:) He is one who confuses in his speech, (A, K,) and in his affair: (TA:) or one who speaks what is bad and what is good: (S, TA:) like him who collects firewood by night; (TA;) for this person sees not what he collects in his rope, (S, TA,) so he collects bad and good. (TA.) Az says, one who acts unjustly towards himself is likened to a collector of wood by night, because the latter may chance to put his hand upon a viper, and be bitten by it: and so is one who does not restrain his tongue, but censures others; by doing which a man sometimes occasions his own death. (TA.) It is said in a prov., المِكْثَارُ حَاطِبُ لَيْلٍ (tropical:) The loquacious is [like] a collector of firewood by night. (A 'Obeyd, TA.) أَحْطَبُ: see حَطِبٌ.

مِحْطَبٌ (assumed tropical:) A pruning-knife. (K, TA.) مُحَاطِبَةٌ (assumed tropical:) A she-camel that eats dry thorns. (S, K.) مُحْتَطِبٌ (assumed tropical:) A small creeping thing that goes along upon the ground with pieces of wood, or stick, clinging to it. (Ham p. 207.)

رأى: رأى: المصدر منه رُؤْيا (دي ساسي طرائف 1: 81).
ورأى في القرآن الكريم إذا أسندت إلى الباري تعالى فمعناها علم فيما يقول المفسرون. ومثله ما جاء في كليلة ودمنة (ص285): الحمد لله الذي علَّمكما مِمَّا رأى.
ورأى تأتي بمعنى visum est ei باللاتينية مثل: فرأى إعمال الحيلة. وكذلك بمعنى: رضي، ارتضى (معجم الإدريسي).
رأيت الوحوش التي كنت تأكلين أما كان لها آباء وأمهات. أي ماذا تظنين أو ما رأيك في الوحوش التي كنت الخ (كليلة ودمنة ص262)، وفي الفخري (ص74): تَرَى هذا النجَّاب إلى أين يمشي في هذا الوقت. أي ما ظنك أو ما رأيك بهذا النجاب، الخ؟ (ولا أدري لماذا طبع الناشر نُرِي).
كما يقال: ما ترى (ويجرز ص31)، ففي النويري (الأندلس ص477): ما ترى فيما نحن فيه. كما يقال: كيف رأيت. ففي كليلة ودمنة (ص11): كيف رأيت عظم حيلتي مع صفر جثَّتي.
ورأى: تأمل، تروَّى. ففي رحلة ابن بطوطة (3: 46): أرأيت إن اجتمعوا عليه ما يكون من العمل، أي هل ترويت ما سيحصل إن اجتمعوا عليه؟ ورأى: تشاور، ائتمر، تآمر (معجم الإدريسي).
رأيتُ رَأْياً: وجدت وسيلة (كوسج طرائف ص 100).
رأى عجباً: تعجب، استغرب (بوشر).
ألا ترى إلى فعله: أرأيت شيئاً مثل هذا؟ وكذلك: ما ترى طيب هذه الليلة أي هل رأيت ليلة طيبة مثل هذه الليلة؟ وما ترى ما جاءت به أو أما ترى ما جاءت به (معجم الطرائف).
تَرَى، أَتَرَى، يا تَرَى، ريت (تصحيف رَأَيْتُ) يا ريت، يا هل ترى. هذه الألفاظ تستعمل في لغة العامة فنجدها مثلاً كثيرة الورد في ألف ليلة وفي قصة عنتر مستعملة للتعجب، كما أنها تدل على الاستفهام عما يرغب فيه، فيقال مثلاً: ترى متى يرجع. ويا ابن أخي ترى متى يجمع الله شملنا وشملك (كوسان قواعد العربية والعامية ص330، فليشر معجم ص76).
وفي المعجم اللاتيني - العربي نجد an numquid أم وأَتُرا، و ergon Ahjbvh, estne أَتُرا ولَعَلَّ. و ( numquid) num هل وتُرَى، و Putasm لَعَلَّما وأتُرَامَا، وفي معجم فوك: تُرى في مادة nunquid. والتاء في جميعها مضمومة. كما جاء في الفخري وربما وفقاً للمخطوطة، ففيها (ص371): يقال أنه ملأ بركة من الذهب فرآها يوماً وقد بقي يَعُوزها حتى تمتلئ وتفيض شيء يسير فقال تُرَى أعيش حتى املأها فمات قبل ذلك، ويُقال أن المستنصر شاهَدَ هذه البركة فقال تُرَى أَعِيشُ حتى أُفْنِيهَا وكذلك فعل.
وفي طرائف فريتاج (ص74) عليك أن تقرأ: كيف حاله يا تَرى بدل نرَى التي غيرها الناشر ب ((بني)) وهو مخطئ. ومعناها: كيف صحته! ويا ترى في معجم بوشر معناها: مما يرتاب فيه، من المشكوك فيه.
يا ريت: إن شاء الله (بوشر).
يا ريتني كنت أعرف أن: يا ليتني كنت أعرف أن (بوشر).
أَرَى: جعله يرى، أطلع على. ويقال بدل أراه أي جعله يراه وأطلعه عليه، أراه له، ففي كليلة ودمنة (ص140): أريد أن أريها لصديق لي.
ترأّى. تَرَيَّا مع: تشاور مع (فوك).
ارتأى: تأمل، أمعن في الفحص (المقدمة 3: 228).
رَأْي. رَأْيَ العَينِ: مشاهدة (فوك).
ورَأْي: فكرة، خطة، ففي كرتاس (ص 6)، فقال الرأي ما رأيت. أي أن فكرتك تعجبني فأنا أفضل العمل بها. ويطلق بخاصة على الفكرة الحسنة والخطة الحكيمة، ففي تاريخ البربر (2: 274): وشاور في ذلك كبار التابعين وأشراف العرب فرأوه رأياً.
ورأي في علم الفقه: قياس (انظر لين) وفقهاء العراق الذين ليس لديهم إلا أحاديث قليلة يقولون بالرأي ولذلك أطلق عليهم أهل الرأي وأصحاب الرأي. وكان أبو حنيفة رئيس هذا المذهب.
أما في الحجاز فالأمر على خلاف هذا فمالك بن أنس والشافعي وتلاميذهما فكانوا من أصحاب الحديث. وأما الظاهرية الذين ينكرون الرأي فقد كانوا أكثر تمسكاً بالحديث (المقدمة 3: 2 وما يليه).
وآراء فقهاء العراق التي تعتمد على القياس والتي جمعت بعد ذلك تؤلف علماً مستقلاً يسمى الرأي. ففي المقري (1: 622): كان فقيهاً في الرأي حافظاً، وفي (1: 623): كان عالماً بالرأي. وفي حيان (ص27 ر): روى الحديث كثيراً وطالع الرأيَ.
ولابد أن نلاحظ أن كلمة الرأي تعني عند المالكية والشافعية والحنابلة شيئاً أكثر مما تعنيه كلمة القياس. فهم يتهمون فقهاء الحنفية بالإسراف في استعمال القياس فيتركون ما جاء في القرآن والسنّة وأقوال الأئمة من قبلهم اعتماداً منهم على الرأي (انظر ابن خلكان 1: 272 مع تعليقة دي سلان في الترجمة 1: 534 رقم 1).
الرأي والمشورة: نقرأ في كرتاس (ص114) أن المهدي جعل المرتبة الأولى من مراتب حاشيته إلى العشرة والمرتبة الثانية إلى الخمسين وجعل الخمسين للرأي والمشورة، أي جعل منهم مستشاريه.
ولهذا التعبير معنى أخر لأن الفقيه عبد الله ابن ياسين كان يتولى السلطة العليا على البربر الذين يدور عليهم الكلام وأنهم حين لم يرتضوه ((عزلوه عن الرأي والمشورة))، ويمكن أن نفترض أنه كان يصدر أوامره بصورة مشورة لكيلا يجرح مشاعرهم.
رأي وأمان: عفو عام، يقال مثلاً: أعطى الرأي والأمان للجميع أي عفا عنهم جميعاً (بوشر).
رأي وراء وري أيضاً (من القبطية راي)، انظر زيشر (لغة مصر 1868 ص55، ص83): نوع من حوت سليمان (صومون)، منه كبير يزن ثلاث لبرات (كيلو ونصف)، ومنه صغير أبيض براق أحمر مؤخر الذنب، وهذا النوع الأخير يلمحه أهل مصر ويطلقون عليه اسم صير (انظر المصنفين اللذين ذكروا في معجم الإدريسي).
وراي: سردين وهو سمك صغير يعلب مكبوساً بالزيت (بوشر).
وراي: كتابة الكلمة الإسبانية ray أي ملك (ابن بطوطة 3: 318) وانظر ويندوس (ص75).
وراي: كتابة الكلمة الهندية رايا أو راجا أي ملك (ابن بطوطة 3: 318)، وفي (4: 85) من رحلة ابن بطوطة: ري، وفي إحدى مخطوطاتها: راي. وفي مسالك الأبصار (تعليقات 13: 219): الرا.
راية: كانوا في ميدان سباق الخيل يركزون في آخر المضمار علماً، ومن هذا أصبحت كلمة راية ترادف كلمة غاية وهي نهاية الميدان. فيقال مثلاً: كانت قرطبة منتهى الغاية ومَرْكَز الراية (بسام 3: 1 ق). وفي قلائد العقيان (ص58): ووله نَظْم وَنَثْر ما قصرا عن الغاية ولا اقصرا عن تلقي الراية.
أهل الراية: كان يطلق هذا الاسم على جماع من العرب من مختلف القبائل اجتمعوا تحت راية واحدة، وقد نزلوا ما وراء القاهرة. انتظر ابن خلكان (1: 386) وما يليها.
ذوات الرايات: هنّ البغايا في الجاهلية لأنهن كن يرفعن راية على مساكنهن ليعرفن (الفخري ص144).
راية: سمك الراي (رولاند).
رُؤْيَا: يقال لتمنى السعادة لمن يريد النوم: ليلتكم سعيدة، فيجاب: برؤياكم (بوشر).
رُؤْيَة: فجر، طلوع النهار، في القسم الأول من معجم فوك، وفي القسم الثاني منه: يرقان، صَفَر، أبو صفار.
رُؤْيَة: رأي، فكرة (بوشر).
رُؤْيَة: سيماء، مظهر، هيئة (بوشر).
رِئَاءً، نجد عند العبدري (58 ق) العبارة: فعل ذلك رثاءً وسُمْعَةً وهي تعني معنى آخر غير الذي ذكره كل من فريتاج ولين. وذلك لأنه يقول: وأصروا على الوقوف بعرفة يوم الجمعة (ولم يكن اليوم الصحيح للوقوف) فيبطلون حجَّهم - رئاءً وسمعة. ومعنى هذا عند العبدري: جهرة وعلانية.
تَرْأَى. مرأى العقل: رأي، فكرة (بوشر).
مُرْيءٍ (فهرس) ومُورِي أيضاً: وهو في الإسطرلاب خيط صغير يربط بالكبير ويتحرك ابتداء من المركز.
ومُرْيء: إبرة تشبه عقرب الساعة.
ومُرْئٍ: مشير، دال، وربوة صغيرة في فلك البروج بين برج الجدي أو برج الحمل وبين برج القوس. ويسمى أيضاً مري راس الحمل أي الدال على راس الحمل (دورن) وهو المري عند ألف استر (2: 235).
مراء تصحيف مُراآة: رياء (أماري ص21).
مراء تصحيف مُراآة: رياء، فريسية (بوشر).
مِرْآة: مراية، سجنجل، وهي اسم جنس عند الإدريسي (معجم الإدريسي).
ومرات تصحيف مِراة (المقري 2: 284)، وانظر فليشر (بريشت ص207).
ومرا وتجمع على أَمْرِيَة (فوك، ألكالا)، وهذا الجمع أمرية موجود في كتاب أبي الوليد، ففيه (ص796): الأمرية التي تنظر بها النساء وجوههن.
ومرآة: نظّارة، عوينات، ففي ابن البيطار (2: 4): وإذا اتخذ منه (السبج) مراة نفع من ضعف البصر الحادث عن الكبر وعن علة حادثة وأزال الخيالات وبدء نزول الماء.
ويذكر ألكالا الجمع العامي أَمْرِيَة بمعنى ( antojos, espejulos antojos) .
مراة هِنْديَّة: مراة الهند (أنظرها في مادة هند). مُرْئِيّ: منظور، معاين، ظاهر (بوشر).
مَرِيَّة: برج يطوف عليه العسس (معجم الإدريسي).
مِرَايَة: وتجمع على مِرايات ومري: مرآة، بلورة يرى الناظر فيها نفسه (بوشر).
مِرَاية: مرآة سحرية، فانوس سحري (آلة تعكس الصور مكبرة) (برتون 1: 370).
مُراياه، تصحيف مراآة: نفاق، دَجَل، تضليل بالمظاهر (بوشر).
مِرَاياتيّ: صانع المرايا وبائعها (بوشر).

ر

أى

رَأَى, (S, M, &c.,) for which some say رَا [suppressing the ء and the ى,] (M,) and some say رَآءَ, (T in art. بوأ, and M and K in art. ريأ,) like خَافَ, (TA in the latter art.,) formed by transposition, (T in art. بوأ,) first Pers\. رَأَيْتُ, (M, Msb, K, &c.,) for which some say رَيْتُ, without ء, (T, S, M,) but the former is that which is general and preferred, (T, M,) aor. ـَ (T, S, M,) for which يَرْأَى, agreeably with the root, is said by none except [the tribe of] Teym-erRibáb, (T, M,) or by such as require this form in poetry, (S,) sec. Pers\. fem. sing. and pl., alike, تَرَيْنَ, so that you say تَرَيْنَنِى [with an affixed pronoun], and if you will you may say تَرَيْنِّى, incorporating one ن into the other by teshdeed, (S,) imperative رَ and إِرْءَ (Az, T, S, M,) the people of El-Hijáz saying رَ dual رَيَا, pl. masc.

رَوْا and fem. رَيْنَ, and Teym saying اِرْءَ &c., (T, M,) inf. n. رُؤْيَةٌ (T, S, M, Msb, K) and رِيَّةٌ, (T, M, K,) the former being altered to رُوْيَةٌ and then to رُيَّةٌ and then to رِيَّةٌ, (T, M,) and رَأْىٌ (T, S, K) and رَآءَةٌ, (S, M, K, [in the CK رَأَة,]) like رَاعَةٌ [in measure], (S,) in which the ة is not necessarily a restrictive to unity, (M,) and رَايَةٌ (K [but this I do not find elsewhere]) and رِئْيَانٌ, (Lh, M, TA,) for which last we find in the copies of the K رُؤْيَان, (TA,) He saw [a person or thing] with the eye: (S:) in this sense the verb has [only] one objective complement: (S, Msb:) you say, رَأَيْتُهُ (T, M, Msb, K) and ↓ اِستَرْأَيْتُهُ, (T, M, K,) for which some say اِسْتَرَيْتُهُ, (T, M,) and ↓ اِرْتَأَيْتُهُ, (T, M, K,) for which some say اِرْتَيْتُهُ, (T, M,) all signifying the same, (T, M, K,) I saw him, or it, (a person and a thing, Msb) with the eye; (T, M, Msb, K, TA;) [or so,] and also, with the mind. (M and K in relation to the first, and K in relation to all.) رُؤْيَةٌ is of several sorts: (TA:) first, it signifies The seeing with the eye: (M, K, TA:) and with what serves for the same purpose as the organ of sight; as in the saying in the Kur [ix. 106], وَقُلِ اعْمَلُوا فَسَيَرَىاللّٰهُ عَمَلَكُمْ [And Say thou, Work ye, for God will see your work]; because the sense of sight cannot be attributed to God: (TA:) [and similar to this is the phrase, رَأَى فِيهِ كَذَا He saw in him such a thing: and رَأَى مِنْهُ كَذَا He experienced from him such a thing.] Secondly, The seeing by supposition, or fancy; as in the saying, أَرَى أَنَّ زَيْدًا مُنْطَلِقٌ [I suppose, or fancy, that Zeyd is going away]. (TA.) Thirdly, The seeing by reflection, or consideration; as in the saying [in the Kur viii. 50], إِنِّى أَرَى مَا لَا تَرَوْنَ [Verily I see by reflection, or consideration, what ye see not]. (TA.) Fourthly, The seeing with the mind, or mentally; [the opining, or judging, a thing; a sense in which the inf. n. رَأْىٌ is more commonly used;] (M, * K, * TA;) as in the saying in the Kur [liii. 11], مَا كَذَبَ الفُؤَادُ مَا رَأَى [The heart did not belie what he mentally saw]. (TA.) [Of these meanings, other exs. here follow; with exs. of similar meanings.] b2: An ex. of رَا for رَأَى occurs in the saying of a poet, مَنْ رَا مِثْلَ مَعْدَانَ بْنِ َحْيَى

[Who has seen the like of Maadán the son of Yahyà? the measure being وَافِر, with the first foot reduced to مُفْعَلْتُنْ]. (M.) الحَمْدُلِلّٰهِ عَلَى

رِيَّتِكِ, for رُؤْيَتِكَ, altered in the manner explained above, [meaning Praise be to God for the seeing of thee,] (M, K, *) is a saying mentioned by IAar. (M.) صُومُوا لِرُؤْيَتِهِ means [Fast ye] at the time of seeing it; [referring to the new moon of Ramadán;] i. e., when ye see it. (Mgh.) In the phrase رَأَيْتُهُ قَائِمًا [I saw him standing], قائما is in the accus. case as a denotative of state. (Msb.) رَأْىُ عَيْنِى زَيْدًا فَعَلَ ذَاكَ [My eye saw (lit. my eye's seeing) Zeyd do that] is held by Sb to be an instance of an anomalous use of an inf. n., and is [said to be] the only instance of the kind, among inf. ns. of trans. verbs except سَمْعُ أُذُنِى. (M, TA: but in a copy of the former written رَأْىَ عينى and سَمْعَاذنى.) رَأَيْتُهُ رَأْىَ العَيْنِ means[I saw him, or it,] where the eye, or sight, fell upon him, or it. (TA.) بِعَيْنٍ مَّا أَرَيَنَّكَ [lit. With some eye I will assuredly see thee] is a saying mentioned by Az as meaning hasten thou, (اِعْجَلْ thus in copies of the S and in the TA, or عَجِّلْ as in one copy of the S,) or work thou, (اِعْمَلْ, thus in two copies of the S,) and be as though I were looking at thee: (S, TA:) it is said to one whom you send, and require to be quick; and means pause not for anything, for it is as though I were looking at thee. (TA in art. عين.) رَأَى المَكَانُ المَكَانَ (tropical:) The place faced [or (as we say) looked upon] the place, as though seeing it, (M, TA,) is tropical: (TA:) [and in like manner you say,] دَارِى تَرَى دَارَهُ (tropical:) My house faces [or looks upon] his house. (T, IAth, TA.) b3: رَأَىفِى مَنَامِهِ رُؤْيَا [He saw, i. e. fancied that he saw, in his sleep, a vision, or dream]. (S, Msb, K. *) b4: أَلَمْ تَرَ إِلَى كَذَا [Has thou not considered such a thing, so as to be admonished thereby?] is a phrase used on an occasion of wonder (IAth, K, TA) at a thing, and in rousing the attention of the person to whom it is addressed; as in the saying in the Kur [ii. 244], أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ [Hast thou not considered those who went forth from their houses, so as to be admonished by their case?]; meaning, hast thou not wondered at their act, and has not their case come to thy knowledge? and so in other instances in the same: (IAth, TA:) Er-Rághib says that, when رَأَيْت is made trans. by means of إِلَى, it denotes consideration that leads to the becoming admonished. (TA.) In like manner also, (IAth, K,) أَرَأَيْتَكَ and أَرَأَيْتَكُمَا and أَرَأَيْتَكُمْ, (T, IAth, K,) and to a woman أَرَأَيْتَكِ, and to a pl. number of women أَرَأَيْتَكُنَّ, (T,) [which may be lit. rendered Hast thou, and have ye two, &c., considered?] are expressions used to arouse attention, (IAth, TA,) meaning tell thou me and tell ye two me &c.; (T, IAth, K;) as in the saying in the Kur [xvii. 64], قَالَ أَرَأَيْتَكَ هٰذَا الَّذِى كَرَّمْتُ عَلَىَّ [He said, Hast thou considered? meaning tell me, respecting this whom Thou hast honoured above me]; and in the same [vi. 40 and 47], قَلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللّٰهِ [Say thou, Have ye considered? meaning tell me, if the punishment of God come upon you]; and occurring without the ك in other places thereof: (IAth, TA:) you say also, أَرَأَيْتَ زَيْدًا and أَرَأَيْتَكَ زَيْدًا, meaning Tell thou me [respecting Zeyd]: (Mgh:) and for أَرَأَيْتَ and أَرَأَيْتَكَ [&c.] some say أَرَيْتَ and أَرَيْتَكَ: (S:) the pronunciation without ء is the more common: the ت in أَرَأَيْتَكَ &c. is always with fet-h; and accord. to the grammarians of accredited science, the ك in these cases is redundant; (T;) [i. e.] it is a particle of allocution, to corroborate the pronoun [ت, which it therefore immediately follows in every case, distinguishing the genders and numbers by its own variations, which are the same as those of the pronominal affix of the second person]: (Bd in vi. 40:) [IHsh says,] the correct opinion is that of Sb; that the ت is an agent, and the ك is a particle of allocution: (Mughnee in art. ك:) but sometimes أَرَأَيْتَكَ &c. mean هَلْ رَأَيْتَ نَفْسَكَ &c.; the ك being in this case an objective complement [and the verb being differently rendered according as it has not, or has, a second objective complement, as is shown here by what precedes and what follows]. (T.) In أَتُرَاكَ, also, [from ↓ أُرِىَ, not from رُئِىَ,] meaning اتظنّ [i. e. أَتَظُنُّ, Thinkest thou?], the pronoun [as some term it, but properly the final particle,] is [a particle of allocution] like that in أَرَأَيْتَكَ in the Kur vi. 40 and 47 [cited above; and in the same sense as this latter phrase, أَتُرَاكَ is used, as meaning tell thou me]. (Har p. 570.) b5: When رَأَى means He knew, (S, Msb,) or he thought, (Msb,) it has two objective complements: (S, Msb:) or when it has two objective complements, it necessarily means knowing [or the like]. (Er-Rághib, TA.) [In this case, رَآهُ may be rendered He saw, or knew, him, or it, to be: and he thought, or judged, or held, him, or it, to be; or he regarded, or held, him, or it, as.] Yousay, رَأَيْتُ زَيْدًا عَالِمًا, (S, Msb, *) or حَلِيمًا, (M,) I knew [or saw Zeyd to be learned, or forbearing]; (S, M, Msb;) as though seeing him to be so with the eye: (M:) and I thought him [&c.] to be so. (Msb.) In like manner, also, ↓ تَرَآءَيْتُهُ signifies I thought him to be. (Har p. 211.) يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْىَ العَيْنِ, in the Kur [iii. 11], means They [who were the unbelievers] thinking them [who were fighting in the cause of God] twice as many as they, according to the evidence of the sight of the eye. (TA.) The pass. form of رَأَى has [only] one objective complement: you say, رُئِىَ زَيْدٌ عَاقِلًا, meaning Zeyd was thought [to be intelligent]: (TA:) and اَلَّذِى أُرَاهُ, with the verb in the pass. form, means الذىاظنّ [i. e.

أُظَنُّ, He whom I am thought to be; if from رُئِىَ: or الذىأَظُنُّ, what I think, if from ↓ أُرِىَ: it is often used in the latter sense]. (Msb.) b6: You say also, رَأَى فِى الأَمْرِ رَأْيًا [He formed, or held, an opinion, or a persuasion, or a belief, respecting the affair, or case]: (Msb:) and so فِىالفِقْهِ [in the science of the law]. (S.) and الَّذِى أَرَاهُ That to which I take, or which I hold, as my opinion, or persuasion, or belief. (Msb.) and فُلَانٌ يَرَى رَأْىَ الشُّرَاةِ Such a one holds, or believes, the tenets, or belief, of the شراة [a certain sect of schismatics; pl. of شَارٍ]. (M.) When رَأَى is [thus] used as meaning He held, or believed, it has [only] one objective complement. (Msb.) b7: لَا تَرَ مَا (T, K, TA, [mentioned also in the K in art. ترم, in which art. in the CK CK it is written لا تَرْما,]) and لَا تَرَى مَا, and لَوْ تَرَ مَا, and لَوْ تَرَىمَا, (T, TA, [in copies of the K أَوْتَرَ مَا, which I think a mistranscription, and for which is put in the TA, as on the authority of IAar, اذ تر ما, app. a mistranscription of a mistranscription, i. e. of اوترما,]) and لَمْ تَرَ مَا, (T, K, TA,) in this last case with تَرَ [only, agreeably with a general rule], are forms of expression meaning لَا سِيَّمَا [i. e., virtually, Above all, or especially]: (T, K, TA:) you say, إِنَّهُ لَخَبِيثٌ وَلَا تَرَ مَا فُلَانٌ and وَ لَا تَرَى مَا فُلَانٌ and وَ لَوْ تَرَ مَا فُلَانٌ and وَلَوْ تَرَى

مَا فُلَانٌ and .َلَمْ تَرَ مَا فُلَانٌ [i. e. Verily he is bad, or base, or wicked; and above all, or especially, such a one: وَلَا تَرَ مَا فُلَانٌ, or وَلَا تَرَىمَا فُلَانٌ, properly meaning وَلَا تَرَىمِثْلَ الَّذِى هُوَ فُلَانٌ and thou will not see the like of him who is such a one; مِثْلَ and هُوَ being understood: and in like manner are to be explained the other forms of expression here mentioned]: in all of these forms, فلان is in the nom. case: all are mentioned by Lh, on the authority of Ks. (T, TA.) b8: رَأَتْ is also said of a woman, as meaning She saw what is termed التَّرْئِيَة and التَّرِيَّة, i. e., a little yellowness or whiteness or blood on the occasion of menstruation. (M.) A2: رَأَيْتُهُ [form الرِّئَةُ] I hit, or hurt, (S, M, Msb, K, *) or struck, or smote, (Er-Rághib, TA,) his رِئَة [or lungs]: (S, M, Msb, K, Er-Rághib:) and so وَرَيْتُهُ. (Msb.) b2: And رُئِىَ He had a complaint of his رِئَة [or lungs]; (M;) as also ↓ أَرْأَى. (T, K.) A3: رَأَيْتُ رَايَةً I stuck, or fixed, a banner, or standard, (T in art. رى, and K in the present art.,) into the ground; (TA;) as also ↓ أَرَأَيْتُهَا, (T, K,) as some say: (T:) the latter is mentioned by Lh; but [ISd says,] I hold that it is anomalous, and is properly only أَرَيَيْتُهَا. (M in art. رى, and TA.) A4: رَأَىالزَّنْدُ [like وَرَى and وَرِىَ] The زند [or piece of wood for producing fire] became kindled. (Kr, M, K.) b2: And رَأَيْتُ الزَّنْدَ I kindled the زند. (M, K.) 2 رَأَّيْتُهُ, inf. n. تَرْئِيَةٌ, I held for him, or to him, (Az, T, S,) or I showed, or presented, to him, (M, K,) or I withheld, or retained, or restricted, for him, [i. e. for his use,] (Az, * T, * S, * M, K,) the mirror, in order that he might look in it, (Az, T, S, K,) or in order that he might see himself in it; (M;) as also المِرْآةَ ↓ أَرَيْتُهُ. (M.) b2: See also 3.3 رَآءَيْتُهُ, (M, K,) inf. n. مُرَاآةٌ and رِئَآءٌ, (M,) I faced, so that I saw, him, or it; (M, K;) as also ↓ تَرَآءَيْتُهُ. (M.) b2: Also, inf. ns. as above, [I acted hypocritically, or with simulation, towards him;] I pretended to him that I was otherwise than I really was; (M, K; *) as also ↓ رَأَّيْتُهُ, inf. n. تَرْئِيَةٌ: (K:) both are mentioned by Fr: (T:) [accord. to J,] رَآءَى فُلَانٌ النَّاسَ, aor. ـَ inf. n. مُرَاآةٌ, and رَايَاهُمْ, inf. n. مُرَايَاةٌ, the latter formed by transposition, [which indicates, though written as above in my copies of the S, that we should read رَايَأَهُمْ, inf. n. مُرَايَأَةٌ,] signify the same: (S:) [but it is said in the Mgh that رَايَا (perhaps thus written for رَايَأَ) in the sense of رَآءَى is a mistake: and] رَآءَى signifies [he acted ostentatiously; i. e.] he did a deed in order that men might see it: (Mgh:) or رِئَآءٌ signifies the making a show of what one does to men, in order that they may see it and think well of it: and the acting otherwise than for the sake of God: (Msb, TA:) and it is said in the S to be a subst. [as distinguished from an inf. n.; but why so, I do not see]. (TA.) Hence, in the Kur [cvii. 6], اَلَّذِينَ هُمْ يُرَاؤُونَ Who act hypocritically; when the believers pray, praying with them, pretending to them that they follow the same way [of religion] as they: (M, TA:) or who make a show of their works to men, in order to be praised by them. (Bd.) And مَنْ رَآءَى رَآءَى اللّٰهُ بِهِ He who does a deed in order that men may see it, God will expose his doing so on the day of resurrection. (Mgh) And فَعَلَ ذٰلِكَ رِئَآءً وَسُمْعَةً [He did that in order to make others to see it and hear of it]. (S.) [See also 4.] b3: In the saying of El-Farezdak, satirizing a people, and charging one of their women with that which is not comely, وَ بَاتَ يُرَاآهَا حَصَانًا وَ قَدْ جَرَتْ لَنَا بُرَتَاهَا بِالَّذِى أَنَ شَاكِرُهْ [And he passed the night thinking her chaste, when her two anklets had run to us with that for which I was thankful], by يُرَاآهَا [with حَصَانًا following it] he means يَظُنُّ أَنَّهَا حَصَانٌ, i. e. عَفِيفَةٌ; and by جَرَتْ لَنَا بُرَتَاهَا he means أَنَّهَا أَمْكَنَتْهُ مِنْ رِجْلَيْهَا حَتَّى غَشِيَهَا. (T.) b4: رَآءَيْتُهُ also signifies I consulted with him; or asked his counsel, or advice: (T, K: *) and فِى الرَّأْىِ ↓ اِسْتَرْأَيْتُهُ I consulted him, or asked his counsel, or advice, respecting the opinion. (T, K.) 'Imrán Ibn-Hittán says, فَإِنْ نَكُنْ نَحْنُ شَاوَرْنَاكَ قُلْتَ لَنَا بِالنُّصْحِ مِنْكَ لَنَا فِيمَا نُرَائِيكَا i. e. [And if we ask thy counsel, or advice, thou pronouncest to us, with honesty on thy part towards us, concerning that] respecting which we ask thy counsel, or advice. (T.) 4 أَرَيْتُهُ الشَّىْءَ, (IAar, T, S, M, K,) originally

أَرَأَيْتُهُ, (S,) inf. n. إِرَآءَةٌ (Sb, IAar, T, M, K) and إِرَايَةٌ (IAar, T) and إِرَآءٌ, (Sb, IAar, T, M, K,) [the last originally إِرْأَاءٌ,] the ة in the first inf. n. being a substitute [for the suppressed أ, and in like manner in the second], and the last inf. n. being without any substitution, (Sb, M,) [I made him to see the thing; i. e. I showed him the thing:] you say, أَرَيْتُهُ الشَّىْءَ فَرَآهُ [I showed him the thing, and he saw it[. (S.) See also 8. Aboo-'Amr read أَرْنَا مَنَاسِكَنَا, [in the Kur ii. 122, for أَرِنَا i. e. Show Thou to us our religious rites and caremonies of the pilgrimage, or our places where those rites and ceremonies are to be performed,] which is anomalous. (M.) b2: One says also, أَرَى اللّٰهُ بِفُلَانٍ, meaning God showed men by [the example of] such a one punishment and destruction: (K:) or God showed by [the example of] such a one that which would cause his enemy to rejoice at his misfortune: a saying of the Arabs: (T in art. رى:) said only in relation to evil. (Sh, TA.) b3: And أَرِنِى الشَّىْءَ Give thou, or hand thou, to me the thing. (M, TA.) b4: أَرَى

in the sense of أَعْلَمَ [as meaning He made such a one to know a thing, or person, to be, as in the saying, أَرَيْتُ زَيْدًا عَمْرًامُنْطَلِقًا I made Zeyd to know “ Amr to be going away, which may be rendered I showed Zeyd that 'Amr was going away,] requires [as this ex. shows] three objective complements. (M, and Bd in iv. 106. [See I “ AK, p. 117.]) b5: This is not the case in the saying in the Kur [iv. 106], لِتَحْكُمَ بَيْنَ النَّاسَ بِمَا أَرَاكَ اللّٰهُ; (M, Bd;) for here it has but two objective complements, namely, the ك in اراك, and the suppressed pronoun هُ in أَرَاكَهُ: it is in this instance from الرَّأْىُ in the sense of الإِعْتِقَادُ: (M:) the meaning is, [That thou mayest judge between men] by means of that which God hath taught thee, syn. عَرَّفَكَ, (Ksh, Bd,) or عَلَّمَكَ, (Jel,) and revealed to thee. (Ksh, Bd.) b6: See also 1, in the latter half of the paragraph, in two places, in which the pass., أُرِىَ, is mentioned.

A2: أَرْأَى [as an intrans. v., preserving the original form, inf. n. إِرْآءٌ, as below,] He looked in the mirror; (T, K;) and so فِى المِرْآةِ ↓ تَرَأَّى and فِيهَا ↓ تَرَآءَى: (T, M, K:) or ↓ تَرَآءَى signifies he (a man) looked at his face in the mirror or in the sword: (S:) and فِى المَآءِ ↓ تَمَرْأَى he looked at his face in the water; the doing of which is forbidden in a trad; of the measure تَمَفْعَلَ [from المِرْآةُ]; mentioned by Sb; like تَمَسْكَنَ from المِسْكِينُ, and تَمَدْرَعَ from المِدْرَعَةُ, and تَمَنْدَلَ from المِنْدِيلُ. (M.) b2: He (a man) had many dreams. (T, K. *) b3: He moved his eyelids, (K,) or made much motion with his eyes, (T,) in looking: (T, K:) you say, هُوَ يُرْئِىبِعَيْنَيْهِ, (TA,) and يُرَأْرِئٌ بِعَيْنَيْهِ. (T, TA. *) b4: He acted (T, K) well, or righteously, (T,) in order to make others see what he did, and hear of it. (T, K.) [See also 3.] b5: He possessed, or became possessed of, intelligence (K, TA) and judgment and forecast: (TA:) inf. n. إِرْآءٌ. (K, TA. [The inf. n. is mentioned with this signification, in the K, app. because it is the first there explained, and therefore as applying to the verb in all its senses.]) b6: And He had the appearance, or evidence, of foolishness, or stupidity, in his face: (T, K, TA: [the words by which Az explains this meaning are تَبَيَّنَتْ

آراؤهُ فى وَجْهِهِ وهى الحماقةُ, accord. to one copy of the T; in another copy of the same, الرؤاه: the TA follows the former reading: but the right reading is الرَّأْوَةٌ; mentioned in the T, thus correctly written, in art. رأرأ; in the S, in the present art; and in the M, in art. رأو, which is its proper art., and therefore the proper art. of the verb in the sense thus explained:]) thus it bears two contr. meanings. (K. [But it is added in the TA that this requires consideration.]) b7: Also He had what is termed a رَئِىّ, of the jinn, or genii; (T, K, TA;) i. e., a follower, of the jinn. (TA.) b8: And He followed the opinion, or belief, of some one, or more, of the lawyers (K, TA) in the science of the law. (TA.) b9: أَرْأَتْ said of a she-camel and of a ewe or she-goat, (M,) and of any female in a state of pregnancy, except a solidhoofed animal and a beast of prey, Her udder showed her to be pregnant: (M, K:) and in like manner it is said of a woman: (M:) or, said of a ewe or she-goat, she was, or became, big in her udder: (S:) and accord. to IAar, said of a she-goat, she was, or became, swollen in her vulva, and her being so became apparent, or evident. (M.) And أَرْأَى said of a man, His ewe, or she-goat, was, or became, black in her udder. (T.) A3: See also 1, in two places, near the end of the paragraph.

A4: [It is also said in the K and TA that أَرأَى, said of a camel, means اِنْتَكَثَ خَطْمُهُ عَلَى حَلْقِهِ; in the CK انْتَكَبَ; and in the TA this is said to be on the authority of En-Nadr: but in a copy of the T, I find it stated, on the authority of ISh, (i. e. En-Nadr,) that الارآ (i. e. الإِرْآءُ) signifies انتكاثُ خطم البَعيرِ على حَلْقِه: in another copy of the T, on the authority of En-Nadr, that الرآ (a mistranscription for الإِرْآءُ) signifies انتكاث خطم البعير خِلقة: and it is added that the epithet applied to a camel is مُرأى (as in one copy, i. e. ↓ مُرْأَى, and thus it is written in the TA, but in the other copy of the T مراْى, an obvious mistranscription); and to camels, مُرآاتٌ (as in one copy, for مُرْأَاتٌ, i. e. مُرْآتٌ, in the other copy of the T erroneously written مُرَأاة, and in the TA مرايات): therefore the verb is evidently أُرْئِىَ, in the pass. form, inf. n. إِرْآءٌ; and I think that the correct explanation is اِنْتَكَثَ خَطْمُهُ خِلْقَةً, app. meaning His muzzle was thin, or lean, by nature: see art. نكث: and see also مُرْأًى below.]5 ترأّى فِى المِرْآةِ: see 4, in the former half of the paragraph. b2: ترأّى لِى: see the paragraph here following.6 تَرَآءَوْا They saw one another: (M, K:) dual تَرَآءَيَا. (TA.) And تَرَآءَى الجَمْعَانِ, (S, TA,) in the Kur [xxvi. 61], (TA,) The two bodies of people saw each other: (S:) or approached and faced each other so that each was able to see the other. (TA.) And تَرَآءَيْنَا We met and saw each other. (A'Obeyd, T.) See also 3, first sentence. It is said in a trad, (T,) لَاتَرَاآنَاراهُمَا, [for تَتَرَاآ, as it is written in some copies of the K,] (T, K,) [i. e. (tropical:) Their two fires shall not be within sight of each-other;] meaning that the Muslim may not dwell in the country of the believers in a plurality of gods, and be with them so that each of them shall see the fire of the other: (T, K *) so says A'Obeyd: or, accord. to AHeyth, it means that the Muslim may not mark himself with the mark of the believer in a plurality of gods, nor assimilate himself to him in conduct and guise, nor assume his manners, or dispositions; from the phrase مَا نَارُ بَعِيرِكَ, meaning “ What is the brand of thy camel? ” (T:) IAth explains it similarly to A'Obeyd; and says that the verb is thus used tropically. (TA.) b2: ترآءى لِى He addressed, or presented, himself [to my sight, or] in order that I might see him; as also لى ↓ ترأّى. (M, K.) And ترآءى لَهُ شَىْءٌ مِنَ الجِنِّ [Somewhat of the jinn, or genii, presented itself to his sight]. (S.) b3: ترآءى النَّخْلُ The palm-trees showed the colours of their unripe dates. (AHn, M, K.) b4: تَرَآءَيْنَا الهِلَالَ We tasked the sight by trying whether or not we could see the new moon: or, as some say, we looked [together, at, or for, the new moon]: (Sh, * T, TA:) or we lowered our eyes towards the new moon in order that we might see it. (Msb.) [See also 6 in art. نقض.] b5: See also 4, in the former half of the paragraph, in two places. b6: تَرَآءَيْنَا فِىالأَمْرِ or ترآءينا الأَمْرَ: see 8. b7: هُوَ يَتَرَآءَى بِرَأْىِ فُلَانٍ He takes to, or holds, the opinion, or persuasion, or belief, of such a one; and inclines to it; and conforms to it. (T, TA.) b8: See also 1, in the latter half of the paragraph.8 اِرْتَآهُ [is syn. with رَآهُ as signifying He saw him, or it, with the eye; and also, with the mind]: see 1, first sentence: or it is [syn. with رَآهُ in the latter sense only, being] from الرَّأْىُ and التَّدْبِيرُ: (S, TA:) or اِرْتَأَى is from رَأْىُ القَلْبِ, (Lth, T,) or from رُؤْيَةُالقَلْبِ, or from الرَّأْىُ, and means he thought, reflected, or considered, and acted deliberately, or leisurely. (IAth, TA.) You say, اِرْتَأَيْنَا فِى الأَمْرِ, and ↓ تَرَآءَيْنَا [i. e. ترآءينا فِيهِ] or تَرَآءَيْنَاهُ, (accord. to different copies of the K,) meaning نَظَرْنَاهُ [or نَظَرْنَاهُنَظَرْنَا فيه, i. e. We looked into, examined, or considered, the affair, or case]. (K.) And اِرْتَآهُ وَاعْتَقَدَهُ [He saw it with his mind, looked into it, examined it, or considered it, and believed it]. (Mgh.) 10 استرآهُ He, or it, called for, demanded, or required, the seeing of it; (M, K;) i. e., a thing. (M.) b2: See also 1, first sentence. b3: And see 3, last sentence but one. b4: You say also, يُسْتَرْأَى

فُلَانٌ [Such a one is counted, accounted, or esteemed, hypocritical, or ostentatious], from الرِّئَآءُ [inf. n. of 3]; like as you say, يُسْتَحْمِقُ, and يُسْتَعْقَلُ. (AA, S.) Q. Q. 2 تَمَرْأَى: see 4, in the former half of the paragraph.

رَأْىٌ is an inf. n. of رَأَى [q. v.]: (T, S, K:) [and is also a subst.: used as a subst.,] it means The رَأْى of the eye; (Lth, T, Msb;) i. e. the sight thereof; like رُؤْيَةٌ, q. v.: (Msb:) and also, of the mind; (Lth, T;) [i. e.,] it signifies also mental perception: (Msb:) [conception: idea: nation:] belief; (M, K;) as a subst., not as inf. n.: (M:) [or judgment: or persuasion: or opinion; i. e.] a preponderating belief of one of two things that are inconsistent, each with the other: (Er-Rághib, TA:) a thing that a man has seen with his mind, looked into, examined, or considered, (مَا ارْتَآهُ,) and believed: (Mgh:) [a tenet:] also intelligence: and forecast: and skill in affairs: (Msb:) [and hence it often means counsel, or advice:] pl. أَرْآءٌ (T, S, K &c.) and آرَآءٌ, (S, M, K,) the latter formed by transposition, [being for أَأْرَآءٌ,] (S,) and أَرْىءٍ [originally أَرْؤُىٌ, like as أَظْبٍ is originally أَظْبُىٌ,] (Lh, M, K, TA, in some copies of the K أَرْىٌ) and رُئِىٌّ and رِئِىٌّ [both originally رُؤُوىٌ], (Lh, M, TA,) in the K رُىٌّ, with damm, [in the CK رَىٌّ,] and رِىٌّ, with kesr, (TA,) and [quasipl. n.] ↓ رَئِىٌّ, (S, K,) of the measure فَعِيلٌ, like ضَئِينٌ. (S.) One says, مَاأَضَلَّ رَأْيَهُ [How erroneous is his mental perception, &c.!], and مَاأَضَلَّ

أَرُآهُ [How erroneous are his mental perceptions, &c.!]. (Lth, T.) أَصْحَابُ الرَّأْىِ, [often meaning The speculatists, or theorists,] as used by those who treat of the traditions, means the followers of analogy; because they pronounce according to their رَأْى [or belief, &c.,] in relation to that concerning which they have not found any [tradition such as is termed] حَدِيث or أَثَر, (IAth, K, TA,) or in relation to that which is dubious to them in a tradition. (IAth, TA.) But accord. to the usage of others, one says, فُلَانٌ مِنْ أَهُلِ الرَّأْى

meaning Such a one holds the belief, or opinion, &c., of the [heretics, or schismatics, called] خَوَارِج, and says according to their persuasion. (TA.) [Sometimes, also, this phrase means Such a one is of the people of intelligence; or of counsel, or advice.] See also رَئِىٌّ. And رَجُلٌ ذُو رَأْىٍ meansA man having mental perception, and skill in affairs. (Msb.) b2: See also the next paragraph.

أَتَاهُمْ حِينَ جَنَّ رُؤْىٌ and رُؤْيًا and ↓ رَأْىٌ and رَأْيًا (M, K *) [He came to them] when the darkness had become confused so that they did not see one another. (M, K.) رِئْىٌ, (M, TA,) in the K said to be ↓ رُئِىٌّ, like صُلِىٌّ, (TA, [but the former is the right, as will be shown by a citation from the Kur in what follows,]) and ↓ رُؤَآءٌ and ↓ مَرْآةٌ Aspect, look, or outward appearance: (M, K:) [and so ↓ رُؤْيَةٌ; used in this sense in the S and K in explanation of طَلْعَةٌ:] or the first and second (i. e. رِئْىٌ and ↓ رُؤَآءٌ, M) signify beauty of aspect or outward appearance; (M, K;) or so does this last; (T, S;) [and so رُوَآءٌ, with و, mentioned in the S in art. روى, and there explained as syn. with مَنْظَرٌ;] and ↓ مَرْآةٌ signifies aspect, or outward appearance, absolutely, (M, K, *) whether beautiful or ugly: (M:) or this (مرآة) signifies a beautiful aspect or outward appearance: and رِئْىٌ signifies what the eye sees, of goodly condition and clean apparel; as in the phrase in the Kur [xix. 75], هُمٌ أَحسَنُ

أَثَاثًا وَوِئْيًا [they being better in respect of goods, or property, and of appearance of goodly condition and outward apparel], accord. to him who reads it [thus] with ء; and read without ء it may be from the same, or from رَوِيَتْ أَلْوَانُهُمْ وَجُلُودُهُمْ meaning “ their colours and skins became full and beautiful ” [or rather “ beautiful and full ”] : (S:) for Náfi' and Ibn-'Ámir read رِيًّا, by conversion of the ء [into ى] and incorporating it [into the radical ى], or from الرِّىٌّ meaning النَّعْمَةُ; and Aboo-Bekr read رِئًا, by transposition; and another reading is رِيًا, with the ء suppressed; and another زِيًّا, from الزَّىُّ. (Bd.) One says ↓ اِمْرَأَةٌ حَسَنَةُ المَرْآةِ and ↓ المَرْأَى [A woman beautiful of aspect]; like as you say حَسَنَةُ المَنْظَرَةِ and المَنْظَرِ: (T, S:) and فُلَانٌ حَسَنٌ العَيْنِ ↓ فِى مَرْآةِ Such a one is beautiful in aspect: and it is said in a prov., ↓ تُخْبِرُ عَنْ مَجْهُولِهِ مَرْآتُهُ His outward appearance indicates [what would otherwise be his unknown character, meaning,] his inward state. (S.) [See also تَرِئيَةٌ]

رِئَةٌ (T, S, M, Msb, K,) with ء, (T, S, Msb,) and رِيَةٌ without ء, (T, Msb,) The سَحْر [or lungs, or lights]; (S;) the place of the breath and wind (M, K) of a man &c., (M,) [i. e.] of an animal: (K:) the ة is a substitute for the ى (S, Msb,) which is suppressed: (Msb:) pl. رِئُونَ, (S, M, Msb, K,) agreeably with a general rule relating to words of this class, (M,) and رِئَاتٌ: (M, Msb, K:) dim. ↓ رُؤَيَّةٌ and رُوَيَّةٌ (T.) Some say that the suppressed letter [in رِيَةٌ] is و; and that it is originally وِرْيَةٌ like as عِدَةٌ is originally وِعْدَةٌ: and وَرَيْتُهُ signifies “ I hit, or hurt, his رِيَة ” (Msb.) [hence ذَاتُ الرِّئَةِ Inflammation of the lungs.]

رَأْوَةٌ An indication of a thing. (M in art. رأو [to which it belongs: but in the S and TA mentioned in the present art.; and in the T, in art. رأ: in one copy of the S written رَآوَةٌ; and in one place in the TA, written رؤاوة, and said to be like ثُمَامَةٌ, app. from the author's having found it written رُآوَةٌ for رَأْوَةٌ].) You say, عَلَى فُلَانٍ رَأْوَةُ الحُمْقِ [Upon such a one is the indication of foolishness, or stupidity]. (M.) And عَلَى وَجْهِهِ رَأْوَةُ الحُمْقِ [Upon his face is the indication of foolishness, or stupidity], when you know foolishness, or stupidity, to be in him before you test him. (Lh, T, S.) And إِنَّ فِى وَجْهِهِ لَرَأْوَةً Verily in his face is an ugliness. (T.) [See also an explanation of أَرْأَى, above. J seems to have regarded the و as substituted for ى.]

رَأْيَةٌ, originally thus, with ء; (T, Msb;) but the Arabs prefer omitting it, [saying رَايَةٌ,] and some of them say that it has not been heard with ء; (Msb;) [Az says,] the Arabs did not pronounce it with ء: accord. to Lth, its radical letters are رىى: (T:) A banner, or standard, (T, Msb,) of an army: (Msb:) pl. رَايَاتٌ (T, Msb.) [See also art. رى.]

رُؤْيَةٌ an inf. n. of رَأَى [q. v.] : (T, S, M, Msb, K:) [and also a subst.: used a as subst.,) it means The sight of the eye; as also ↓ رَأْىٌ: [and accord. to the M and K, it is with the mind also; like رَأْىٌ:] pl. رُوًى. (Msb.) b2: See also رِئْىٌ b3: [Also The phasis of the moon.]

رُؤْيَا, (T, S, M, Msb, K,) with ء, (T, M,) of the measure فُعْلَى, (S, Msb,) without tenween, (S,) [i. e.] imperfectly decl., because the ا is that which is the sign of the fem. gender, (Msb,) also pronounced رُويَا, without ء, (Fr, T, M,) and رُيَّا, [which is anomalous, like رُىٌّ, for رِىٌّ,] mentioned by El-Fárisee on the authority of Abu-l- Hasan, (M,) and رِيَّا, (T, M,) heard by Ks from an Arab of the desert, (T,) A dream, or vision in sleep; (T, * S, * M, K;) accord. to most of the lexicologists, syn. with حُلْمٌ; or the former is such as is good, and the latter is the contr.: (MF voce حُلْمٌ, q. v.:) accord. to Lth, it has no pl.; but accord, to others, (T,) its pl. is رُؤًى, (T, S, M, K,) with tenween. (S.) One says, رَأَيْتُ عَنْكَ رُؤًى حَسَنَةً I dreamt, of thee, good dreams. (M.) رُءَآءٌ: see رِئْىٌ, in two places.

رِئَآءٌ an inf. n. of 3 [q. v.]. (M. [Said in the S to be a subst.]) b2: [Hence,] قَوْمٌ رِئَآءٌ A party, or company of men, facing one another. (S.) and in like manner, بُيُوتُهُمْ رِئَآءٌ [Their tents, or houses, are facing one another]. (S.) And مَنَازِلُهُمْ رِئَآءٌ Their places of alighting, or abode, are facing, or opposite, one to another. (T.) b3: And دُورُ القَوْمِ مِنَّا رِئَآؤٌ The houses of the people, or party, are as far as the eye reaches, where we see them, namely, the people. (M.) b4: And هُمْ رِئَآءُ أَلْفٍ They are as many as a thousand in the sight of the eye. (K, * TA.) رَئِىٌّ and ↓ رِئِىٌّ (Lth, T, M, K, TA) A jinnee, or genie, that presents himself to a man, and shows him, or teaches him, divination or enchantment or the like: (Lth, T, TA:) or a jinnee whom a man sees: or, accord. to Lh, one whom a person loves, and with whom he becomes familiar: (M:) or a jinnee that is seen and loved: or the latter word means such as is loved: (K:) and the former word, some other than this: (TA:) or the former means a follower, who is of the jinn; of the measure فَعِيلٌ or فَعُولٌ; [if the latter, originally رَؤُوى;] so called because he presents himself to the sight of him of whom he is the follower; or from the saying, فُلَانٌ رَئِىُّ قَوْمِهِ, meaning, صَاحِبُ

↓ رَأْيِهِمْ [i. e. Such a one is the counsellor, or adviser, of his people, or party]: and sometimes it is pronounced رِئِىٌّ (IAth, TA.) You say, لَهُ رَئِىٌّ He has a jinnee &c. (Lh, M, TA.) and مَعَهُ رِئِىٌّ With him is a jinnee &c. (Lth, T, TA.) And بِهِ رَئِىٌّ مِنَ الجِنِّ, meaning مَسٌّ [i. e. In him is a touch, or stroke, from the jinn, or genii]. (S.) b2: Also, both words, A great serpent, (K, TA,) that presents itself to the sight of a man; (TA;) so called as being likened to a jinnee; (K, TA;) or because they assert that the serpent is a transformed jinnee, wherefore they call it شَيْطَانٌ and جَانٌّ. (IAth, TA.) b3: And A garment, or piece of cloth, that is spread out for sale. (Aboo-'Alee, M, K.) A2: For the former word, see also رَأْىٌ [of which it is a quasi-pl. n.].

رُئِىٌّ: see رِئْىٌ [for which it is app. a mistranscription].

رِئِىٌّ: see رَئِىٌّ.

رُؤَيَّةٌ dim. of رِئَةٌ, q. v.; also prounced رُوَيَّةٌ. (T.) رَأّءٌ, or رَأَّءٌ, A man (M) who sees much. (M, K.) رَآءٍ [act. part. n. of رَأَى; Seeing: &c.

A2: ] Still, or motionless: as also رَاهٍ. (TA.) أَرْأَى More, and most, apt, meet, suited, suitable, fitted, fit, proper, competent, or worthy. (M, K, TA.) You say, أَنَا أَرْأَى أَنْ أَفْعَلَ ذٰلِكَ I am more, or most, apt, &c., to do that. (K, * TA.) And هُوَ أَرْآهُمْ لِأَنْ يَفْعَلَ ذٰلِكَ He is the most apt, &c., of them to do that. (M.) تَرْئِيَةٌ inf. n. of 2. (Az, T, S.) b2: [Also,] as a subst., not an inf. n., (M,) Beauty, or goodliness; beauty of aspect. (M, K.) [See also رِئْىٌ.] b3: Also, (M, Mgh,) and تَرِيَّةٌ (S, M, Mgh) and تِرِيَّةٌ, the former of these two words extr., (M,) A slight yellowness and dinginess (S, Mgh) which a woman sees after washing herself in consequence of menstruation: what is in the days of menstruation is termed حَيْضٌ [app. for دَمُ حَيْضٍ]; not تريّة: (S:) or a little yellowness or whiteness or blood which a woman sees on the occasion of menstruation: or, as some say, تَرَيَّةٌ signifies the piece of rag by means of which she knows her state of menstruation from her state of purity: it is from الرُّؤْيَةُ. (M.) b4: See also what next follows.

تِرْئِيَةٌ A man who practises evasions or elusions, shifts, wiles, or artifices; as also ↓ تَرْئِيَةٌ. (Ibn-Buzurj, T.) مَرْأًى: see رِئْىٌ b2: You say also, هُوَ مِنِّى مَرْأًى

وَمَسْمَعٌ, and مَرْأًى وَمَسْمَعًا, (M, K,) accord. to Sb, as adv. ns. having a special, or particularized, meaning, used as though they had not such a meaning, (M,) and sometimes they said مَرًى, (TA in art. سمع,) He is where I see him and hear him. (M, K.) And فُلَانٌ مِنِّى بِمَرْأًى وَمَسْمَعٍ

Such a one is where I see him and hear what he says. (S.) مُرْأًى, applied to a [camel's] head, Long in the خَطْمٍ [or muzzle], (As, T, M, K,) in which is تَصْوِيب [i. e. a bending down], (M, K, [in the CK, erroneously, تَصْوِيتٌ,]) or in which is the like of التَّصْوِيب, like the form of the [vessel called]

إِبْرِيق: (As, T:) Nuseyr likens رُؤُوس مُرْأَيَات to قَوَارِير [i. e. flasks, or bottles]: I know not [says ISd] any verb belonging to this word, [though أُرْئِى seems to be its verb,] nor any art. to which it belongs. (M.) See 4, last sentence.

مُرْىءٍ, applied to a she-camel, and a ewe or she-goat, (M,) and any female in a state of pregnancy, except a solid-hoofed animal and a beast of prey, Whose udder shows her to be pregnant; as also مُرْئِيَةٌ: (M, K:) and in like manner applied to a woman: (M:) or, applied to a ewe or she-goat, big in her udder. (S.) مَرْآةٌ: see رِئْىٌ, in five places. b2: You say also, هُوَ مَرْآةٌ بِكَذَاHe is apt, meet, suited, suitable, fitted, fit, proper, or competent, for such a thing; or worthy of such a thing. (K, TA. [In the CK, erroneously, مَرْاَةٌ.]) And هُوَ مَرْآةٌ أَنْ يَفْعَلَ كَذَا He is apt, meet, suited, &c., to do such a thing: and in like manner you say of two, and of a pl. number, and of a female. (Lh, M.) مِرْآةٌ A mirror: (T, S, M, K:) originally مِرْأَيَةٌ: (Msb:) pl. مَرَآءٍ and مَرَايَا; (T, S, Msb;) the latter formed by transmutation [of the ء into ى]. (T. [It is said in the S, that the former pl. is used in speaking of three; and the latter, in speaking of many; but for this distinction I see no reason: and in the Msb it is said that, accord. to Az, the latter pl. is a mistake; but this I do not find in the T.]) مُرَآءٍ [act. part n. of 3, q. v.:] A hypocrite: [&c.:] (T, S: *) pl. مُرَاؤُونَ. (S.)

سعر

1 سَعَرَ الــنَّارَ, (S, A, Msb, K,) aor. ـَ (Msb, K,) inf. n. سَعْرٌ; (Msb;) and ↓ اسعرها, (A, Msb, K,) inf. n. إِسْعَارٌ; (Msb;) and ↓ سعّرها, (A, K,) inf. n. تَسْعِيرٌ; (TA;) or the last has an intensive signification; (S;) He lighted, or kindled, the fire; or made it to burn, to burn up, to burn brightly or fiercely, to blaze, or to flame; syn. أَوْقَدَهَا, (Msb, K,) or هَيَّجَهَا and أَلْهَبَهَا. (S, A.) In the Kur lxxxi. 12, some read سُعِرَتْ; and others, ↓ سُعِّرَتْ, which latter has an intensive signification. (S.) and سَعَرَ الــنَّارَ He stirred the fire with a مِسْعَر. (TA.) b2: [Hence,] سَعَرَ الحَرْبَ, (S, K,) aor. as above, (K,) and so the inf. n.; (TA;) and ↓ اسعرها, and ↓ سعّرها; (K;) (tropical:) He kindled war; (K, TA;) excited, or provoked, it. (S, TA.) And سَعَرُوا نَارَ الحَرْبِ (tropical:) [They kindled, or excited, the fire of war]. (A.) b3: [Hence also,] سَعَرَهُمْ شَرٌّ (tropical:) [Evil, or mischief, excited them, or inflamed them]. (A.) And سَعَرَ عَلَى قَوْمِهِ (tropical:) [He excited, or inflamed, against his people]. (A.) b4: And سَعَرَهُمْ شَرًّا (tropical:) He did extensive evil, or mischief, to them: (ISk, S, TA: *) or he did evil, or mischief, to them generally, or in common; as also ↓ اسعرهم, and ↓ سعّرهم; (TA;) or one should not say ↓ اسعرهم. (ISk, S, TA.) b5: And سَعَرْنَاهُمْ بِالنَّبْلِ (assumed tropical:) We burned and pained them [or inflicted upon them burning pain] with arrows. (S.) b6: And سَعَرَ الإِبِلَ, aor. as above, (K,) and so the inf. n., (TA,) (tropical:) He (a camel, TK) communicated to the [other] camels his mange, or scab. (K, TA.) b7: And سُعِرَ, (S, A,) inf. n. سُعَارٌ, (TA,) (tropical:) He (a man) was smitten by the [hot wind called] سَمُوم. (S, A.) and (tropical:) He (a man) was, or became, vehemently hungry and thirsty. (TA.) And (assumed tropical:) He was, or became, mad, insane, or a demoniac. (MA.) b8: You say also, سَعَرْتُ اليَوْمَ فِى حَاجَتِى سَعْرَةً (assumed tropical:) I made a circuit during the day, or to-day, for the accomplishment of my want. (S.) And لَأَسْعَرَنَّ سَعْرَهُ, i. e. لَأَطُوفَنُّ طَوْفَهُ (assumed tropical:) [app. meaning I will assuredly practise circumvention like his practising thereof]. (Fr, O, K.) b9: And سَعَرَ اللَّيْلَ بِالمَطِىّ, inf. n. as above, (assumed tropical:) He journeyed throughout the night with the camels, or beasts, used for riding. (ISk, TA.) b10: And سَعَرَتِ النَّاقَةُ (assumed tropical:) The she-camel was quick, or swift, in her going. (TA.) [See also سَعَرَانٌ, below.]2 سَعَّرَ see 1, in four places.

A2: سعّرهُ [from سِعْرٌ], (Sgh, Msb,) inf. n. تَسْعِيرٌ; (Msb;) and ↓ اسعرهُ; (Sgh, Msb;) He assigned to it a known and fixed price: (Msb:) or he declared its current price, or the rate at which it should be sold. (Sgh.) And سعّر لَهُمْ, (A, TA,) inf. n. as above; (S;) and لهم ↓ اسعر; (A;) He (a governor, A) fixed the amount of the prices of provisions &c. for them; (S, TA;) the doing of which is not allowable. (TA.) b2: And سعّروا, inf. n. as above; and ↓ اسعروا; They agreed as to a price, or rate at which a thing should be sold. (K.) 3 ساعرهُ app. signifies (assumed tropical:) He acted with him, or it, like one mad, or like a mad dog; for, accord. to Et-Tebreezee, (Ham p. 785,) it is from مِسْعَرٌ as an epithet applied to a dog, meaning “ mad. ”]4 أَسْعَرَ see 1, in four places. b2: أَسْعَرَنَا قَفْزًا, said of a wild animal, means (assumed tropical:) He excited and annoyed us by leaping, or bounding. (TA, from a trad.) A2: See also 2, in three places.5 تَسَعَّرَ see the next paragraph.8 استعرت الــنَّارُ, (S, A, Msb, K,) and ↓ تسعّرت, (S, A, K,) [but the latter, app., has an intensive signification,] The fire burned or burned up, burned brightly or fiercely, blazed, or flamed. (S, A, Msb, K.) b2: [Hence,] استعرت الحَرْبُ (tropical:) The war [raged like fire, or] spread. (K, TA.) and in like manner, (TA,) استعر الشَّرُّ (tropical:) The evil, or mischief, [raged, or] spread. (K, TA.) b3: and استعر اللُّصُوصُ, (S, A, K,) or استعرت, (TA,) (tropical:) The thieves, or robbers, put themselves in motion, (K, TA,) for mischief, (TA,) as though they were set on fire. (S, K, TA.) b4: And استعر الجَرَبُ فِى

البَعِيرِ (tropical:) The mange, or scab, began in the armpits and the groins or similar parts (AA, S, A, * K) and the lips (S) of the camels. (AA, S, A, K.) b5: And استعر النَّاسُ فِى كُلِّ وَجْهٍ (assumed tropical:) The people ate the fresh ripe dates in every direction, and obtained them; like اِسْتَنْجَوْا. (Aboo-Yoosuf, TA.) رَمْىٌ سَعْرٌ (tropical:) A vehement shooting or throwing: (A:) [or a burning, painful shooting; as is indicated in the S:] one says ضَرْبٌ هَبْرٌ وَ طَعْنٌ نَتْرٌ وَرَمْىٌ سَعْرٌ (assumed tropical:) [a smiting that cleaves off a piece of flesh, and a piercing inflicted with extraordinary force, and a burning, painful shooting]. (S.) It is said in a trad. of 'Alee, اِضْرِبُوا هَبْرًا وَارْمُوا سَعْرًا (assumed tropical:) [Smite ye so as to cleave off a piece of flesh, and] shoot ye quickly: the shooting being thus likened to the burning of fire. (TA.) سُعْرٌ: see سُعَارٌ. b2: [Hence,] (assumed tropical:) Madness, insanity, or demoniacal possession; (K;) as also ↓ سُعُرٌ: (S, K:) so ↓ the latter is expl. by AAF as used in the Kur liv. 47: and so it is expl. as used in verse 24 of the same chap.: (TA:) or it signifies in the former, (S,) or in the latter, (TA,) (assumed tropical:) fatigue, or weariness, or distress, or affliction, and punishment: (Fr, S, TA:) or, accord. to Az, إِنَّا إِذَا لَفِى ضَلَالٍ وَسُعُرٍ, in verse 24, may mean (assumed tropical:) verily we should in that case be in error, and in punishment arising from what would necessarily befall us: or, accord. to Ibn-'Arafeh, it means, in a state that would inflame and excite us. (TA.) b3: Also (assumed tropical:) Hunger; and so ↓ سُعَارٌ: (Fr, K, TA:) or the former signifies vehemence of desire for flesh-meat: (K, TA:) and ↓ the latter, vehemence of hunger: (S:) or the burning of hunger: (TA:) and the burning of thirst. (A.) b4: And (assumed tropical:) A disease, such as the mange, or scab, that is transitive from one to another; or the transition of the mange, or scab, or other disease, from one to another; syn. عَدْوَى. (K. [See 1.]) سِعْرٌ The current price, or rate, at which a thing is to be sold: (MA, K:) pl. أَسْعَارٌ. (S, A, Msb, K.) One says, لَهُ سِعْرٌ, meaning It is exceedingly valuable: and لَيْسَ لَهُ سِعْرٌ It is exceedingly cheap. (Msb.) سَعَرٌ: see سُعْرَةٌ.

سَعِرٌ (assumed tropical:) Mad, insane, or possessed by a demon: (K:) and so ↓مَسْعُورَةٌ applied to a she-camel: (S:) or the latter, so applied, that will not remain still; from سُعُرٌ meaning “ madness, or insanity, or demoniacal possession: ” (Ham p. 785:) [See also مِسْعَرٌ:] the pl. of سَعِرٌ is سَعْرَى. (K.) سُعُرٌ: see سُعْرٌ, in two places.

سَعْرَةٌ (assumed tropical:) A cough: (O, K:) or a sharp cough; as also ↓ سَعِيرَةٌ. (IAar, TA.) b2: And (assumed tropical:) The beginning of an affair or a case; and the newness thereof: (K, TA:) in some copies of the K, حِدَّتُهُ is erroneously put for جِدَّتُهُ. (TA.) سُعْرَةٌ A colour inclining to blackness, (S, TA,) a little above what is termed أُدْمَةٌ; as also ↓ سَعَرٌ. (TA.) سَعَرَانٌ [an inf. n.] Vehemence of running. (O, K.) [See 1, last signification.]

سِعْرَارَةٌ (S, K) and ↓سُعْرُورَةٌ (K) (assumed tropical:) Daybreak. (K.) b2: And (assumed tropical:) The rays of the sun entering an aperture of a house or chamber: (K, * TA:) or the motes that are seen in the rays of the sun (Az, S, TA) when they fall into a chamber, moving to and fro. (Az, TA.) سُعْرُورَةٌ: see the next preceding paragraph.

سُعَارٌ The heat (S, K) of fire; (S;) as also ↓ سُعْرٌ: (K:) and (tropical:) of night. (A.) b2: See also سُعْرٌ, in two places. b3: Also (assumed tropical:) Evil, or mischief: so in the saying, لَا يَنَامُ النَّاسُ مِنْ سُعَارِهِ [Men will not sleep by reason of his evil, or mischief], occurring in a trad. (TA.) سَعُورٌ (assumed tropical:) A she-camel quick, or swift, in her going. (TA.) [See 1, last signification.]

سَعِيرٌ Lighted, or kindled; or made to burn, burn up, burn brightly or fiercely, blaze, or flame: (K, TA:) of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ: (TA:) [and thus] similar to دَهِينٌ and صَرِيعٌ; for you say نَارٌ

↓ مَسْعُورَةٌ: (Akh, S:) or نَارٌ سَعِيرٌ signifies fire kindled, or made to burn &c., with other fire. (Lh, TA.) b2: Also Fire (S, K) itself; (S;) and so ↓ سَاعُورَةٌ and ↓ سَاعُورٌ: (K:) or [so in the TA, but in the K “ and,”] its flame; (K;) as also ↓ سَاعُورَةٌ and ↓ سَاعُورٌ. (TA.) A2: السَّعِيرُ: see what next follows.

السُّعَيْرُ, (O, K,) and ↓ السَّعِيرُ, (S,) or the latter is a mistake, (O, TA,) A certain idol, (S, K,) belonging peculiarly to [the tribe of] 'Anazeh. (Ibn-El-Kelbee, S.) [See an ex. in a verse cited in art. مور.]

سَعِيرَةٌ: see سَعْرَةٌ.

سَاعُورٌ: see سَعِيرٌ, in two places. b2: Also A sort of fire-place, or oven, (تَنُّورٌ, K, TA,) dug in the ground, in which bread is baked. (TA.) A2: and The chief of the Christians in the knowledge of medicine (K, TA) and of the instruments thereof: [said to be] originally سَاعُورَآء, a Syriac word, meaning the investigator of the cases of the diseased. (TA.) سَاعُورَةٌ: see سَعِيرٌ, in two places.

أَسْعَرُ, applied to a man, Of the colour termed سُعْرَةٌ: fem. سَعْرَآءُ. (TA.) b2: And, so applied, (TA,) Having little flesh, (K, TA,) lean, or lank in the belly, (TA,) having the sinews apparent, altered in colour or complexion, or emaciated, (K, TA,) and slender. (TA.) مَسْعَرٌ The slender part of the tail of a camel. (K.) b2: See also مَسَاعِرُ.

مِسْعَرٌ and ↓ مِسْعَارٌ (S, K) The thing, (K,) or wood, (S,) or instrument of iron or of wood, (TA,) with which a fire is stirred [or made to burn or burn up &c.]: (S, * K, * TA:) pl. (of the former, A) مَسَاعِرُ (A, TA) and [of the latter] مَسَاعِيرُ. (TA.) b2: Hence one says of a man, إِنَّهُ لَمِسْعَرُ حَرْبٍ (tropical:) Verily he is one who makes the fire of war to rage; (S, A, * K, * TA;) a stirrer of the fire of war. (TA.) b3: Also the former, (مِسْعَرٌ), (assumed tropical:) Long; (AA, S, K;) applied to a neck (K) or some other thing: (TA:) or strong. (As, K.) b4: And, applied to a dog, (assumed tropical:) Mad. (Ham p. 785.) [See also سَعِرٌ.] b5: المِسْعَرُ as an epithet applied to a horse means اَلَّذِى يُطِيحُ قَوَائِمَهُ مُتَفَرِّقَةٌ وَلَا ضَبْرَ لَهُ [i. e., app., That makes his legs to fall spread apart, and that has no leaping with his legs put together]: (K:) or, in the words of AO, [and so in the O,] الذى تُطِيحُ قَوَائِمَهُ [app. whose legs thow makest to fall &c.]: (TA:) [in the CK, ولا صَبْرَ لَهُ, which is, I doubt not, a mistake: and in the TA is added, وقيل وَثْبٌ مُجْتَمِعُ القَوَائِمِ, in which وقيل is evidently a mistranscription for وَهُوَ, referring to ضَبْر, which is well known as meaning وَثْبٌ مُجْتَمِعُ القَوَائِمِ:] and ↓ مُسَاعِرٌ signifies the same. (AO.) مِسْعَارٌ: see the next preceding paragraph.

مَسْعُورٌ: see its syn. سَعِيرٌ. b2: [Hence,] (tropical:) A man smitten by the [hot wind called] سَمُوم. (S, A.) b3: And (tropical:) Vehemently hungry and thirsty: (TA:) eager for food, even though his belly be full; (K;) and, it is said, for drink also. (TA.) b4: See also سَعِرٌ.

مَسَاعِرُ [a pl. of which the sing., if it have one, is probably ↓ مَسْعَرٌ,] (assumed tropical:) The armpits, and the groins or similar parts, (S, A, * K,) and the lips, (S,) of camels. (S, A, K.) مُسَاعِرٌ: see مِسْعَرٌ, last sentence.

شور

1 شَارَ, (S, A, Msb, K,) aor. ـُ (Msb,) inf. n. شَوْرٌ (Msb, K) and شِيَارٌ and شِيَارَةٌ and مَشَارٌ and مَشَارَةٌ; (K;) and ↓ اشتار, and ↓ اشار, (S, K,) and ↓ استشار; (A, K;) He gathered honey; (S, Msb;) extracted it from the small hollow [in the rock in which it had been deposited by the wild bees]; (A, K;) gathered it from its hives and from other places. (TA.) A2: شار, inf. n. شَوْرٌ, He exhibited, showed, or displayed, a thing. (IAth, TA.) b2: شار الدَّابَّةَ, (S, A, Mgh, Msb, K,) inf. n. شَوْرٌ (S, Mgh, Msb, K) and شِوَارٌ, (K, TA,) or شَوَارٌ; (CK;) and ↓ شوّرها, (A, K,) inf. n. تَشْوِيرٌ; (TA;) and ↓ اشارها, (Th, K,) but this last is rare; (Th, TA;) He exhibited, or displayed, the beast, for sale, (S, A, Mgh, Msb,) going to and fro with it, (S, Mgh,) or making it to run, and the like: (Msb:) he tried the beast, to know its pace, or manner of going: (A, Mgh:) he made the beast to run, that he might know its power: (TA:) he broke, or trained, the beast: or he rode it on the occasion of exhibiting, or displaying, it to its purchaser: or tried it, to see its powers: or he examined it, as though he turned it over; and in like manner, الأَمَةَ the female slave. (K, TA.) [Hence] شار نَفْسَهُ He displayed his agility, to show his power. (TA, from a trad.) b3: And شُرْتُهُ I ornamented, or decorated, it. (TA.) A3: شار He (a man) became goodly in countenance. (Fr, TA.) b2: He (a horse) became fat and goodly: (S:) and so شارت said of a she-camel: (TA:) [and ↓ تشوّرت said of a woman: (Freytag, from the Deewán of the Hudhalees:)] or شارت said of a she-camel, she became fat; (K;) and in like manner ↓ اشتار and ↓ استشار said of a he-camel: (S:) and ↓ اشتارت الإِبِلُ the camels became somewhat fat: (S:) and ↓ استشارت they became fat and goodly: (K:) or this last signifies (tropical:) they became fat; because their owner points to such with his fingers; as though they desired to be pointed to. (A.) 2 شوّر الدَّابَّةَ, inf. n. تَشْوِيرٌ: see 1. b2: شوّر بِهِ He did to him a deed of which one should be ashamed: (Yaakoob, Th, A, K:) or he made bare his pudenda: (O:) or as though he made bare his pudenda. (S.) b3: And شوّرهُ, (Lh, S,) and شوّر بِهِ, (Lh, TA,) He made him to be confounded, or perplexed, and unable to see his right course, by reason of shame; or ashamed, and confounded, or perplexed, and unable to see his right course, in consequence of a deed that he had done. (Lh, S.) b4: شوّر القُطْنَ He turned over [or separated and loosened] the cotton by means of the مِشْوَار [q. v.]. (TA.) b5: See also 4, in two places.3 شاورهُ, (inf. n. مُشَاوَرَةٌ and شِوَارٌ, TA,) and ↓ استشاره, both signify the same, (S, Msb,) He consulted him, or consulted with him; he debated with him in order that he might see his opinion; (Msb;) فِى الأَمْرِ respecting the thing or affair: (S, Mgh, * Msb: *) or ↓ the latter, (A, K,) or both, (TA,) he sought, desired, or asked, of him counsel, or advice. (A, K.) See also 6.4 أَشْوَرَ see 1, first sentence. b2: أَشِرْنِى عَسَلًا, (K,) or عَلَى العَسَلِ, (Sh, Sgh, L,) Help thou me to collect honey, or the honey. (Sh, Sgh, L, K.) A2: اشار الدَّابَّةَ: see 1. b2: اشار الــنَّارَ, and اشار بِهَا, (K,) and أَشْوَرَهَا, or أَشْوَرَ بِهَا, (accord. to different copies of the K, the former accord. to the text of the K in the TA,) and بِهَا ↓ شوّر, (K, TA,) He stirred up the fire, or made it to burn up; syn. رَفَعَهَا. (K.) A3: اشار إِلَيْهِ, (S, Msb, K,) inf. n. إِشَارَةٌ, (Msb,) He made a sign to him, with the hand, (S, Msb, K,) or with the head, (Msb,) or with the eye, or with the eyebrow, (K,) or with a thing serving to convey intelligence of what he would say; as when one asks another's permission to do a thing, and the latter makes a sign with his hand or with his head, meaning that he should do it or not do it; (Msb;) as also اليه ↓ شوّر, (ISk, S, Msb, K,) inf. n. تَشْوِيرٌ. (Msb.) b2: [And He, or it, pointed to it or at it, pointed it out, or indicated it. Hence, in grammar, اِسْمُ إِشَارَةٍ A noun of indication; as ذَا &c. And] اشار إِلَى الحَرَكَةِ بِصَوْتٍ خَفِىٍّ

[He indicated the vowel by a somewhat obscure sound;] meaning he pronounced the vowel in the manner termed الرَّوْمُ. (I'Ak p. 351.) And اشار إِلَى الإِعْرَابِ فِى الوَقْفِ [He indicated the caseending by the pronunciation termed الرَّوْمُ in pausing; as when you say أَىُّ with a slurring of the final vowel-sound to one who says to you مَرَّ بِى رَجُلٌ]. (S voce أَىٌّ.) b3: اشار بِهِ He made it known. (Har p. 357.) b4: اشار عَلَيْهِ He made known, or notified, to him the manner of accomplishing the affair that was conducive to good, and guided him to that which was right. (Har ibid.) b5: اشار عَلَيْهِ بِكَذَا [in the CK اليه] He counselled him, or advised him, to do such a thing; (S, * Msb;) showed him that he held it right for him to do such a thing: (Msb:) or he commanded, ordered, or enjoined, him to do such a thing. (K.) 5 تشوّر He had a deed done to him of which one should be ashamed. (Yaakoob, Th, A, K.) [It occurs in a saying of Yaakoob, respecting an indecent action of an Arab of the desert, app. as meaning His pudenda became exposed; (see 2;) but some disapprove it, and say that it is not genuine Arabic; as is stated in the TA.] b2: He was, or became, confounded, or perplexed, and unable to see his right course, by reason of shame; or ashamed, and confounded, or perplexed, and unable to see his right course, in consequence of a deed that he had done. (Lh, S.) A2: See also 1, last sentence.6 تشاوروا and ↓ اِشْتَوَرُوا (A, Mgh, Msb) They consulted one another, or consulted together; they debated together in order that they might see one another's opinion: (Msb:) تَشَاوُرٌ signifies the extracting, or drawing forth, opinion; as also ↓ مُشَاوَرَةٌ and ↓ مَشْوَرَةٌ and ↓ مَشُورَةٌ, from شَارَ “ he extracted honey; ” (Bd in ii. 233;) and ↓ شُورَى signifies the same as تَشَاوُرٌ. (Bd in xlii. 36, and Mgh.) A2: تَشَايَرَهُ النَّاسُ occurs in a trad. as meaning اِشْتَهَرُوهُ بِإِبْصَارِهِمْ [app. The people rendered him conspicuous, or notorious, by their looking at him]. (TA. [There mentioned in the present art.; as though the ى were a substitute for و.]) 8 اشتار: see 1, first sentence. b2: And see 10.

A2: See also 1, last sentence, in two places.

A3: اشتار ذَنَبَهُ i. q. اِكْتَارَ [He (a horse) raised his tail in running]. (Sgh, TA.) A4: اِشْتَوَرُوا: see 6.10 استشار: see 1, first sentence. b2: See also 3, in two places. b3: استشار النَّاقَةَ He (a stallioncamel) smelt the she-camel and examined her, to know if she had conceived or not; (K;) as also ↓ اشتارها. (A'Obeyd, TA.) A2: It (a man's case or affair) became manifest. (Az, K.) b2: He put on, or clad himself with, goodly apparel. (K.) b3: See also 1, last sentence, in two places.

شَارٌ: see شَيِّرٌ, in two places.

شَوْرٌ Honey gathered, or extracted, from its place: (K, TA:) originally an inf. n. (TA.) b2: See also شُورَةٌ, with which it is syn. in several senses accord. to the O and some copies of the K.

شُورٌ: see شُورَةٌ, with which it is syn. in several senses accord. to the L and some copies of the K.

شَارَةٌ: see شُورَةٌ, in three places.

شَوْرَةٌ: see شُورَةٌ, in three places: A2: and see مِشْوَارَةٌ.

A3: Also i. q. خَجْلَةٌ [i. e. Confusion, or perplexity, and inability to see one's right course, by reason of shame: &c.]. (K.) شُورَةٌ, (S, IAth, O, L, K,) with damm, (IAth, L,) and ↓ شَوْرَةٌ, (TA, and so in some copies of the K,) and ↓ شَارَةٌ, (S, O, L, K,) in which the | is changed from و, (TA,) and ↓ شُورٌ, (so in the L and in some copies of the K,) or ↓ شَوْرٌ, (so in other copies of the K and in the O,) and ↓ شَوَارٌ, (S, O, K,) and ↓ شِيَارٌ, (O, K,) Form, or appearance; figure, person, mien, feature, or lineament; external state or condition; state with respect to apparel and the like, or garb. (S, IAth, O, L, K.) One says, ↓ فُلَانٌ حَسَنُ الشَّارَةِ and الشُّورَةِ Such a one is goodly in form or appearance, &c. (TA.) And هُوَ رَجُلٌ حَسَنُ الصُّورَةِ وَالشُّورَةِ He is a man goodly in respect of form and of appear-ance, &c. (Fr. S. [See also below.]) b2: Goodliness, or beauty: (IAth, L, K:) so شُورَةٌ is expl. by IAar: (O:) and ↓ شَوْرَةٌ, with fet-h, is expl. as signifying pleasing beauty: (TA:) app. from شَوْرٌ, the “ act of exhibiting, or showing,” a thing. (IAth, TA.) b3: Clothing, or apparel: (S, O, L, K:) ↓ شَوْرَةٌ, with fet-h, is said to have this signification by Th: and ↓ شَارَةٌ is also expl. as signifying goodly, or beautiful, apparel. (TA.) b4: Ornament, ornature, or finery. (K.) b5: Fatness. (K.) b6: And شُورَةٌ, with damm, and ↓ مِشْوَارٌ, Aspect, or pleasing aspect; syn. مَنْظَرٌ: and Internal, or intrinsic, state or quality; syn. مَخْبَرٌ. (K, * TA.) One says, ↓ لَيْسَ لِفُلَانٍ مِشْوَارٌ i. e. مَنْظَرٌ [Such a one has not a pleasing aspect]. (TA.) and فُلَانٌ حَسَنُ الصُّورَةِ وَالشُّورَةِ Such a one is good in respect of form, and of internal state or qualities, when tried. (TA.) And ↓ فُلَانٌ حَسَنُ المِشْوَارِ Such a one is good when one tries him. (As, TA.) A2: For the first word (شُورَةٌ), see also مِشْوَارَةٌ.

A3: And see مُسْتَشِيرٌ.

شَوْرَى A certain marine plant; (K;) a sort of trees, of the trees of the shores of the sea: (Sgh, TA:) [it is, as supposed by Freytag, the plant called by Forskål (Flora Aegypt. Arab, p. 37,) sceura marina; of the class tetrandria, order monogynia; foliis lanceolatis, integris; floribus fulvis: &c.: said by him to be called in Arabic “ schura ”

شوره; and by the people of Maskat, “germ ”

قرم:] a sort of trees growing in inlets of the sea, in the midst of the water of the sea, resembling the دُلْب in the thickness of its stem and the whiteness of its bark, and also called قُرْمٌ. (O.) شُورَى: see مَشْوَرَةٌ, in four places; and 6.

شَوْرَان [whether with or without tenween is not shown] i. q. عُصْفُرٌ [i. e. Safflower, or bastard saffron]. (K.) شَوَارٌ: see شُورَةٌ.

A2: Also, (ISk, S, Msb, K,) and ↓ شِوَارٌ, and ↓ شُوَارٌ, (Msb, K,) The furniture and utensils of a house or tent; (ISk, S, Msb, K;) such as are deemed goodly: (Ham p. 305, in explanation of the first:) and of a camel's saddle. (S, Msb.) b2: And the first, (S, Msb, K,) and ↓ second, (Msb, K,) and ↓ third, (K,) The pudendum, or pundenda, (فَرْج, S, Msb,) of a woman and of a man: (S:) or a man's penis, [see also مِشْوَارٌ,] and his testicles, and his posteriors or anus (اِسْت). (K.) أَبْدَى اللّٰهُ شَوَارَهُ is a form of imprecation, (TA,) meaning May God make bare his pudenda. (S, A, TA.) A3: رِيحٌ شَوَارٌ A soft, or gentle, wind: (Sgh, K:) of the dial. of El-Yemen. (Sgh, TA.) شُوَارٌ: see شَوَارٌ; each in two places.

شِوَارٌ: see شَوَارٌ; each in two places.

شِيَارٌ: see شُورَةٌ.

A2: Also a name given by the Arabs to Saturday, (S in this art., and K in art. شير,) in the Time of Ignorance: (TA in art. شير:) pl. [of pauc.] أَشْيُرٌ and [of mult.] شُيُرٌ and شِيرٌ: (Zj, K:) accord. to Zj, you may say ثَلَاثَةُ شِيرٍ

[Three Saturdays, using شِير as a pl. of pauc.]: so in the Tekmileh. (TA.) شَيِّرٌ One's consulter, or counseller with whom he consults: and one's وَزِير [q. v.]: (K:) one qualified for consultation: (S, TA:) pl. شُوَرَآءُ. (K.) One says, فُلَانٌ خَيِّرٌ شَيِّرٌ Such a one is [good,] qualified for consultation. (S, TA.) b2: A man goodly in respect of شَارَة [i. e. appearance, or apparel, &c.]: (Fr, S, A:) or beautiful, or good: in this or in the former sense, the fem., with ة, is applied to a woman. (TA.) One says, إِنَّهُ لَصَيِّرٌ شَيِّرٌ Verily he is goodly in form and in appearance or apparel &c. (Fr, S, A.) b3: A man goodly in his internal, or intrinsic, states or qualities, when tried; as also ↓ شَارٌ: one says رَجُلٌ شَيِّرٌ صَيِّرٌ and صَارٌ ↓ شَارٌ A man goodly in his internal, or intrinsic, states or qualities, and equally so in his outward appearance. (TA.) b4: Fat: (TA:) or fat and goodly: (S, K, TA:) pl. شِيَارٌ, applied to horses, (S, K,) and to camels. (S.) b5: قَصِيدَةٌ شَيِّرَةٌ A beautiful ode; (K;) an excellent ode. (TA.) أَشْوَرُ [More, and most, distinguished by شُورَة or شَارَة, i. e., form, or appearance; &c.]. أَشْوَرُ عَرُوسٍ

تُرَى [The comeliest bride that was to be seen] is a phrase occurring in a trad. relating to Ez-Zebbà

[a queen of El-Heereh, celebrated for her beauty]. (A, TA.) مَشَارٌ A خَلِيَّة [or habitation of bees, generally a hollow in a rock,] (S, K,) from which one gathers, or extracts, honey; (S;) a bee-hive; as also ↓ مُشْتَارٌ. (KL.) See the next paragraph. [And see also مِشْوَارَةٌ.]

مَاذِىٌّ مُشَارٌ White honey (TA) gathered, (S, TA,) or which one has been assisted to gather. (K, TA.) AA cites the following verse, (S,) of El-Kutámee, (accord. to a copy of the S,) or of 'Adee Ibn-Zeyd, (O, TA.) وَسَمَاعٍ يَأْذَنُ الشَّيْخُ لَهُ وَحَدِيثٍ مِثْلِ مَاذِىٍّ مُشَارٌ [And a singing, or a musical performance, (or, instead of And, the meaning may be Many,) to which the old man would lend ear, and a discourse like gathered white honey]: but As disapproves of this, and says that the right reading is مَاذِىِّ

↓ مَشَارٌ [white honey of a habitation of bees from which it has been extracted], the former of these words being prefixed to the latter, governing it in the gen. case, and the latter being with fet-h to the م. (S, TA.) مَشُورٌ A thing ornamented, or decorated. (K.) مِشْوَرٌ, (S,) or ↓ مِشْوَارٌ, (K,) or both, (TA,) The wooden implement with which honey is gathered: (S, K, * TA:) pl. of the former مَشَاوِرُ. (S.) مَشَارَةٌ: see مِشْوَارٌ.

A2: Also A rivulet, or streamlet, for irrigation; syn. سَاقِيَةٌ: (TA voce رَكِيبٌ:) or a channel of water: (TA voce دَبْر:) or a دَبْرَة [i. e. either a small channel of water for irrigation or a portion of ground] in land sown or for sowing: (S, K:) or a دَبْرَة [app. here meaning a portion of ground] cut off, or separated, from the adjacent parts, (مُقْطَعَةٌ,) for sowing and for planting: it may be of this art., or from المَشْرَةُ: (ISd, TA:) or what is surrounded by dams [or by ridges of earth] which confine, or retain, the water [for irrigation]; as also دَبْرَةٌ and حِبْسٌ: (R, TA:) pl. مَشَاوِرُ and مَشَائِرُ. (K.) مَشُورَةٌ: see the next paragraph, in four places.

مَشْوَرَةٌ and ↓ مَشُورَةٌ and ↓ شُورَى signify the same: (S:) the first and second are substs. from شَاوَرَهُ, and the third is a subst. from تَشَاوَرُوا: (Msb:) or the first (Lth) and second [which is written in the CK مَشْوَرَةٌ] (Lth, K) and third (K) are from الإِشَارَةُ (Lth) or أَشَارَ عَلَيْهِ: (K:) [they signify Consultation; or mutual debate in order that one may see another's opinion; or counsel, or advice: or a command, an order, or an injunction: or] the extracting, or drawing forth, opinion: (Bd, as mentioned above: see 6:) ↓ مَشُورَةٌ [in the CK مَشْوَرَةٌ] is of the measure مَفْعُلَةٌ, [originally مَشْوُرَةٌ, in the CK مَفْعَلَةٌ,] not مَفْعُولَةٌ, (K, TA,) because it is an inf. n., [or rather a quasi-inf. n.,] and such a noun has not this last measure: (TA:) it is like مَعُونَةٌ; (Msb;) and is a contraction of مَشْوُرَةٌ: (Fr, TA:) and it is said also to be from شَارَ الدَّابَّةَ; or, accord. to some, from شَارَ العَسَلَ; good counsel or advice being likened to honey. (Msb.) One says, عَلَيْكَ بِالْمَشْوَرَةِ فِى أُمُورِكَ and ↓ بِالْمَشُورَةِ [Keep thou to consultation, or take counsel, in thine affairs]. (A.) And ↓ فُلَانٌ جَيِّدُ المَشُورَةِ and المَشْوَرَةِ [Such a one is good, or excellent, in consultation, or counsel]. (TA.) And ↓ أَمْرُهُمْ شُورَى

بَيْنَهُمْ, like امرهم فَوْضَى بينهم, [Their affair, or case, is a thing to be determined by consultation among themselves,] i. e., none of them is to appropriate a thing to himself exclusively of others. (Msb.) It is said of 'Omar, ↓ تَرَكَ الخِلَافَةَ شُورَى (A, Mgh) He left the office of Khaleefeh as a thing to be determined by consultation: for he assigned it to one of six; not particularizing for it any one of them; namely, 'Othmán and 'Alee and Talhah and Ez-Zubeyr and 'Abd-Er-Rahmán Ibn-'Owf and Saad Ibn-Abee-Wakkás. (Mgh.) And one says also, ↓ النَّاسُ فِيهِ شُورَى [The people are to determine by consultation respecting it]. (A.) المُشِيرَةُ The forefinger, or pointing finger. (A, K.) ثَوْبٌ مُشَوَّرٌ A garment, or piece of cloth, dyed with شَوْرَان, meaning عُصْفُر [i. e. safflower]. (K, TA.) مِشوَارٌ: see مِشْوَرٌ. b2: Also The string of the مِنْدَف [q. v.]: (K, TA:) because the cotton is turned over [or separated and loosened] (يُشَوَّرُ i. e. يُقَلَّبُ) by means of it. (TA.) A2: Also A place in which beasts are exhibited, or displayed, (S, A, Mgh, Msb, K,) for sale, and in which they run. (Mgh, Msb.) Hence the saying, إِيَّاكَ وَالخُطَبَ فَإِنَّهَا مِشْوَارٌ كَثِيرُ العِثَارِ (tropical:) [Avoid thou orations, for they are means of display in which one often stumbles]. (S, A, K.) b2: And The pace, or manner of going, of a horse: one says فَرَسٌ حَسَنُ المِشْوَارِ [A horse good in respect of pace, or manner of going]. (A.) A3: See also شُورَةٌ, latter part, in three places. b2: One says of camels, (K,) or of a beast, (دَابَّة, TA,) أَخَذَتْ مِشْوَارَهَا and ↓ مَشَارَتَهَا They, or it, became fat and goodly (K, TA) in appearance. (TA.) A4: [It occurs in the O and K, in art. خوق, as signifying The penis of a horse: perhaps a mistranscription for شِوَار, q. v.: I find it expl. in this sense in Johnson's Pers\., Arab., and Engl. Dict.; but he may have taken it from the K.]

A5: [It is said to signify] also A portion that a beast has left remaining of its fodder: (O, K, TA:) but Kh says, “I asked ADk, Is it نِشْوَارٌ or مِشْوَارٌ? and he said نِشْوَارٌ, and asserted it to be Pers\.: ” (O, TA:) it is an arabicized word, (K,) originally نِشْخُوَار: (O, K: or, as in the CK, نُشْخوار: [correctly نِشْخْوَارْ or نُشْخْوَارْ:]) one says, نَشْوَرَتِ الدَّابَّةُ نِشْوَارًا. (TA.) مِشْوَارَةٌ A place in which bees deposit their honey; as also ↓ شُورَةٌ; (K;) or, as written by Sgh, the latter word is [↓ شَوْرَةٌ,] with fet-h. (TA.) [See also مَشَارٌ.]

مُشْتَارٌ A gatherer of honey. (S, TA.) b2: See also مَشَارٌ.

مُسْتَشِيرٌ Fat; (AA, S;) as also ↓ شُورَةٌ, with damm, applied to a she-camel: (K:) or the latter signifies of generous race; or excellent. (TA.) [See also شَيِّرٌ.] b2: And A stallion-camel (ElUmawee, T, S) that knows the female which has not conceived, and distinguishes her from others. (El-Umawee, T, S, K.)

شور: شار: عامية أشار والمضارع يشير بمعنى أومأ إليه. (الكالا).
أشار إلى فلان: دلّ عليه (كرتاس ص147).
أشار على فلان: نصحه أن يفعل شيئاً (بوشر).
أشار على فلان بكذا: أمره وارتآه له وبين له وجه المصلحة ودله على الصواب (بوشر، محيط المحيط).
أشار: أقنع، وتداول وتشاور (هلو).
شَوَّر: أعطى ابنته شواراً. ففي رياض النفوس (ص84 ق): وشوَّر رجل ابنته بشِوار كثير حسن.
شوَّر: أتى الشُوار وهو عند العامة طرف المكان المشرف على هبوط كطرف السطح ونحوه (محيط المحيط) شوَّر: انظر في مادة لزقة.
شاوَر: يستعمل هذا الفعل متعدياً إلى فعلين في الكلام عن الدلاّل الذي يسأل صاحب الشيء إذا كان يبيعه بالثمن الذي قدره (ألف ليلة 2: 317) وفي ألف ليلة (برسل 2: 201): فجاء الدلاّل عنده وشاورني خمسين ديــناراً. أي سألني إن كان يستطيع بيع القلادة بخمسين ديــناراً. ويقال: شاور على فلان بثمن. ففي ألف ليلة (ماكن 1: 202): رُحْ وشاور عليَّ بأربعة آلاف ديــنار أي اذهب وقدّم للبائع باسمي أربعة آلاف ديــنار. ويليه المفعول به أيضاً وهو الثمن، ففي ألف ليلة (ماكن 1: 7): شاور عليّ أربعة آلاف ديــنار - غير أن علي تستعمل أيضاً بمعنى لقاء، بدلاً من عوضاً عن الشيء الذي يراد شراؤه. ففي ألف ليلة (2: 100) وحين عرضوا فتاة جميلة للبيع قال الوزير للدلاّل: شاور عليها بألف ديــنار. أي اعرض عرضاً ألف ديــنار.
شاور: انظرها في مادة مشاورة.
أشْوَرَ: استشار (فوك، الكالا).
أشْوَر له وفيه: طلب الإذن (فوك).
استشار: استشار من فلان: طلب منه المشورة أي ما ينصح به من راي (بوشر).
شَوْر: فسرت في ديوان الهذليين (ص215) بمعنى اختيار.
شَوْر وجمعه أشْوار: راي، نصيحة، مشورة، اقتراح يقدم إلى المجلس (بوشر) وانظر محيط المحيط ففيه: والعامة تستعمل الشَوْر بمعنى المشورة وتقول: شار عليه بكذا من باب فَعَل مجرداً.
شَوْر: نوع من المصنوعات الزجاجية تجعل منها العقود والأساور (عواده ص343).
شَوْرَة: مشورة (بوشر).
شَوْرَة: عند العامة فوطة مطرزة (محيط المحيط) وانظر: فوطة.
شَوْرَة: نوع من البراقع وهو نقاب المرأة (يترمان رايزن 1: 118).
شَوْرَة: اسم في الحجاز لشجرة وصفها ابن البيطار (2: 114) وهي فيما يظهر = شَوْرَى عند فريتاج ولين.
شُورَة: جهاز العروس (رولاند).
شُورَة: عند العامة قطعة طويلة ضيقة من الأرض (محيط المحيط).
شُوْرَة: عند العامة الصفّ من الشجر.
وبحر الشورة عندهم ما بين الصفين من الأشجار (محيط المحيط) شُورَى: مصدر بمعنى التشاور. ففي تاريخ البربر (1: 631): أذنه عشاءً للشورى معه في بعض المهّمات.
شورى: حين تزوجت بنت المؤيَّد قال: جعلت لها في نفسها شورى (ابن بدرون ص176) أي جعلت لها حق التصرف بنفسها. ترك (أو جعل) الخلافة شورى (انظر لين) أي ترك عمر الخلافة لستة أشخاص سماهم يختارون واحداً منهم خليفة. وهم أهل الشورى وأصحاب الشورى وذوو الشورى (دي يونج) وفي حيان بسام (1: 9 ق) في كلامه عن عبد الرحمن الاموي الذي صار خليفة ولقب بالمستظهر: بقي مستقراً في قرطبة وهو يجمع أنصاره حتى كان الوزراء الذين يتولون السلطة قد أعلقوه بالشورى عند إيقاعها في ذلك الوقت لظهور مراعته (براعته) ويقول المؤلف بعد هذا أن الوزراء هيئوا قائمة من ثلاثة أشخاص يختار الرؤساء والجند والعامة واحداً منهم. (وانظر أيضاً مباحث 1ملحق رقم 40).
شَورى أو مجلس الشورى: مجلس استماع الدعاوى. ففي محيط المحيط: مجلس الشورى أو الشَوْرى بلفظ النسبة الديوان المنصوب لاستماع الدعاوى عرفياً. وفي رحلة ابن بطوطة (2: 190): الدعاوى والشكاوي التي يحكم فيها بأحكام الشرع ينظر فيها القاضي، أما الأخرى فينظر فيها أهل الشورى أي الوزراء والأمراء فمعناها هنا محكمة مؤلفة من رؤساء الدولة الذي يحكمون حسب القوانين العرفية.
شُورى: مجلس مؤلف من فقهاء يصدرون الفتاوى. ففي حيان - بسام (3: 140 ق) في كلامه عن الخليفة: وزاد في رزق مشيخة الشورى من مال الفيء ففرض لكل واحد منهم خمسة عشر ديــناراً مشاهرة فقبلوا ذلك على خبث اصله وتساهلوا في مأكل لم يستطبه فقيه قبلهم - وبعد هذا يسميهم فقهاء الشورى. وفي تاريخ البربر 7: 244): وافتاه الفقهاء وأهل الشورى من العرب والأندلس بخلعهم وانتزاع الأمر من أيديهم. وكان في كل مدينة كبيرة مفتيا يختاره السلطان أو جمهور الناس أو القاضي، ويسمى منصبه خطة الشورى. ففي بسام (2: 76 و): في كلامه عن أهالي نبلة: فولوه خطة الشورى، وألقوا إليه مقاليد الفتوى. وفي المقري (1: 566) ولي خطة الشورى بمرسية .. الخ: بمرسية مضافة إلى الخطبة بجامعها. وفي كتاب ابن عبد الملك (ص135 ق): وأزعجته الفتنة الواقعة بالأندلس سنة 539 عن بلده فصار إلى مرسية وولاه القاضي بها وبأعمالها أبو العباس بن الحلال خطة الشورى ثم قضاء بلنسية.
وهذا المنصب يسمى الشورى فقط. ففي ميرسنج (التشريع الأسباني في القرن الرابع) عرض عليه السلطان الشورى فأمتنع.
شُورَى: مجلس ادارة المدينة (المقدمة 1: 41، تاريخ البربر 1: 433، 481، 604، 625). وهذا المجلس يتألف من الفقهاء أو المفتين (تاريخ البربر 2: 60) من أهل البيوتات ويتولون مناصب السفراء عند السلاطين ويستقبلون وفود الخليفة ويقومون بكل الأعمال ذات النفع العام (تاريخ البربر 1: 636) وفي أيام الفتن والاضطرابات يعلنون استقلالهم ويكونون أمارة يترأسونها. ويقال عن المدينة التي يحصل فيها هذا: صار أمرها إلى الشورى. (تاريخ البربر 1: 295، 539، 637، 639) أو: صار فأهلها إلى الشورى في أمرهم. (تاريخ البربر 1: 205) وهي تؤلف (أو أن أهلها) يؤلف أمارة. ويقال للتعبير عن أن بعض أعضاء المجلس البلدي قد اصبحوا أمراء: صار الأمر شورى بينهم (عباد 2: 208، تاريخ البربر 1: 400، 599). والأمراء يسمون أهل الشورى (تاريخ البربر 1: 599) وأرباب الشورى المشيخة (1: 626) فإذا استبد أحدهم بالسلطان واصبح الحاكم المطلق قيل: استبد بشورى البلد (تاريخ البربر 1: 530) وهو تعبير يطلق على كثير ممن يغتصبون السلطة ويجعلون من الأمارة دولة يستبد بها فرد. (1: 627). وأخيرا يقال عن الحاكم الذي يستبد بالأمر ويلغى الحكم: محى أثر الشورى منها.
شُورى: مجلس الأمراء، مجلس الدولة. ففي تاريخ البربر (1: 281): وبعد موت هذا الأمير افترق الموحدون في الشورى فريقين بين الخ وأعضاء هذا المجلس يسمّون أهل الشورى.
المجلس الشَوْرِي: انظر ما نقلناه من محيط المحيط في المادة السابقة.
شُورِي: نوع من السمك (القزويني 2: 366).
شُورِي. شورى البيات أو شورى الحجاز عند أصحاب الموسيقى نهزة مرتفعة تستعمل في وسطها (محيط المحيط) وهذا غير واضح لدي.
شورية: مبخرة، وهي التي تستعمل في الكنائس فقط (بوشر).
شُوار: جهاز العروس، وجمعه شُوَر (أرنولد طرائف ص157) وعند الكالا: أشْوِرَة.
بشوار: بثناء، بحيث يستحق الثناءَ (الكالا).
جعل شواره لفلان: جعل فلاناً مستشاراً له (تاريخ البربر 1: 388).
شُوَار: عند العامة طرف المكان المشرف على هبوط كطرف السطح ونحوه (محيط المحيط).
شُوَار: انظره في مادة لزقة. شوار: مشاورة مستشار. شُوّار عصبة: رئيس حزب (بوشر).
إشارة: علامة، وجمعها أشاير. (السعدية فيما نقل منها أبو الوليد ص795، الكالا) وفيهما: ظاهرة سماوية.
اشاير مكر: ظاهرة مضللّة، وظاهرة مرض (بوشر).
إشارة: إيماء (بوشر) وإيماء بالإصبع (الكالا) وحركة متفق عليها بين اثنين للتفاهم (الكالا) والمصدر تأشير مثل إشارة بمعنى إيماء.
إشارة: علامة (بوشر).
إشارة: إحالة، علامة تحيل إلى عبارة أو تعليق (بوشر) ولا ادري إذا كان الكالا يريد نفس المعنى بقوله ( Senal para alunbrar escritura) .
إشارة: معيار، ميزان، علامة ظاهرة أو باطنة بها تبين الأشياء والمعاني ونستطيع الحكم عليهم (بوشر) (المقري 1: 939) إشارة بيد (فليشر ص148).
إشارة: تكهن، تنبؤ (بوشر).
إشارة: رمز، شعار، صورة رمزية. (بوشر).
وكثيراً ما تتردد كلمة إشارات عند الصوفية، عند الغزالي مثلاً في كتابه ايها الولد (ص30) طبعة هامر (المقري 1: 476، 503، 582، ابن بطوطة 4: 344).
إشارة: مجاز، استعارة، صورة مجازية، صورة استعارية (بوشر).
إشارة: غرض، هدف (الكالا) ويقال: غَرَّض في (أو على) الإشارة. أو قصد الإشارة، أي صوب نحو الهدف (فوك) وكذلك: أصاب الإشارة: ضرب الهدف (فوك) إشارة: شارة وطنية (بوشر).
إشارة: إنذار من الله (ألف ليلة 3: 422) وفي طبعة برسل: مشورة. إشارة: علم، راية (لين عادات 2: 210، ألف ليلة برسل 9: 196، وطبعة ماكن: راية.
إشارة: موكب الدراويش، وذلك لأنهم يحملون راية في موكبهم (لين عادات 2: 210) آلة (بُرْج) الإشارة: مبُراق، جهاز الإبراق (التلغراف) (بوشر).
مُشار. المشار إليه: معناها الأصلي من يشير إليه الناس بالإصبع. ويراد بها من يتمتع باحترام وإجلال ومن يتولى منصباً رفيعاً (دي ساسي طرائف 2: 55، 169، ابن بطوطة 2: 58) والمشار إليه في اصطلاح الكتاب بمعنى المذكور أعلاه يستعملونه على قصد الإجلال (محيط المحيط).
مشار إليه بالهتيكة: موسوم بالعار والفضيحة (بوشر).
مَشْوَر: كلمة مغربية تعنى المكان الذي يعقد فيه الملك اجتماعاته ويصرف أمور المملكة (الملابس ص42 - 43، راموس ص119) وهو مكان مربع واسع جداً تحيط به الجدران، وهو في الغالب مفتوح مزين بأعمدة من المرمر (الملابس ص43) ويعقد فيه الملك جلسة عامة يقضى فيها بين الخصوم، وهذا ما يسمى ((فعل مشور)) (شينييه 3: 166) ومن هذا أصبحت هذه الكلمة تعنى أيضاً قاعة الاجتماعات (الملابس ص43، هاي ص33، ص68) ثم أصبحت تدل على الاجتماعات العامة نفسها (الملابس ص44). وكان الملك بالإضافة إلى ذلك يتناول فيها طعام العشاء مع كبار دولته. (الملابس ص43، كرتاس ص248) كما يصلي فيها بعض الصلوات (كرتاس ص248).
مَشْوَر: قسم من القصر معزول عن بقية البناية. وهناك مشور يقطنه العلوج والمرتدون الذين يصحبون الملك حين يخرج إلى النساء (الملابس ص43).
مَشْوَر: قصر (موكيه ص183، موديت في الآخر).
مَشْوَر: حصن، قلعة (الملابس ص44، مذكرات في التاريخ 6: 376، موجان 1: 371، 2: 48، مجلة الشرق والجزائر 15: 354، الجريدة الأسيوية 1844، 1: 416، بارجس ص358) صاحب المشور: أمين سر الدولة (الكالا) = كاتب السِرّ.
مولى المشور: رئيس التشريفات، رئيس المواسم (هوست ص152).
مُشْوَرَة: رخصة، إجازة (فوك، الكالا) وفي كتاب ابن صاحب الصلاة (ص21 و): ودخلوا موضعهم ومجتمعهم عليهم دون إذْن ولا مشورة (قصة عنتر ص51).
مشورة: إنذار من الله (ألف ليلة 3: 420، برسل 9: 204) وفي طبعة ماكن: إشارة.
على مشورة: بشرط (ألف ليلة برسل 9: 219) وانظرها في مادة مشاورة.
مَشْوَري: بواب، حاجب (روجاس ص56 و).
مُشِير: مستشار (دي ساسي ديب 11: 44).
مُشِير: عند أرباب السياسة فوق الوزير. (محيط المحيط).
مُشِيريّة: رتبة المشير (محيط المحيط).
مُشيريَّة: ما تولى عليه المشير من البلاد (محيط المحيط).
مشْوار: مسيرة الساعي (بوشر).
مِشْوار: سفرة، شوط، اجرة الشوط، الطلق الواحد من المشي أو الركوب (بوشر، محيط المحيط) مِشْوار: اني اجهل معنى قولهم عشرة مشاوير (ألف ليلة 3: 470).
مُشاوَر. فقيه مشاور أو مُشاوَر فقط: فقيه يسألونه الفتوى فيفتى (المقري 1: 243 وقد تكررت مرتين، 1: 564، 808، 876).
مُشاورَة. على المشاورة: بشرط. فمثلا حين يرسل إليك التاجر بضاعة لفحصها واختيار ما تريده منها يقال: على المشاورة. ففي ألف ليلة (3: 480): أنا آخذ هذا المصاغ على المشاورة فالذي يُعْجبهم يأخذونه وآتي إليك بثمنه. وفي طبعة برسل: على مشورة.
مُسْتشار: من عمد الدولة (محيط المحيط).

ع ل ق

علق به وعلقه: نشب به. قال أبو زبيد يصف أسداً:

إذا علقت قرناً خطاطيف كفّه ... رأى الموت في عينيه أسود أحمرا

وقال جرير يصف شجاعاً:

إذا علقت مخالبه بقرن ... أصاب القلب أو هتك الحجابا

وعلق بالمرأة وعلّقها. ويقال: نظرة من ذي علق أي من ذي علاقة وهي الهوى. وتقول: امرأة معلقه، لا ذات زوج ولا مطلقة. وتقول: لو عُلقها لما عَلقها. وعلّق فلان أمره، وأمره معلق إذا لم يصرمه ولم يتركه، ومنه: تعليق أفعال القلوب. وتعلق التميمة، وتعلق بها: علقها على نفسه. وفي الحديث: " من تعلق شيئاً وكل إليه " وقا عبيد الله بن زياد لأبي الأسود: لو تعلقت معاذةً. وأعلق الحبل في عنق فلان: جعله فيها. وأعلقت المصحف: جعلت له علاقة يعلق بها. ولفلان في هذا الأمر علقة وعلاقة. وما نفعه بعلاقة سوط. وما لفلان علاقةٌ أي ما يتعلّق به في عيشته من حرفة أو ضيعة. وما يأكل فلان إلا علقة أي ما يمسك به رمقه، ويقال: علقوا رمقه بشيء، ومنه: " ليس المتعلق كالمتأنّق " أي الذي يتبلغ كالذي يتأنق في المطاعم، وما طعامه إلا التعلق والعلقة. ويقال للهنة: العلقة. وتعلق: تسلف. ويقال: لابدّ للغادي من علقة. وعلّقت مطيتي بمطية فلان. قال الطرماح:

كأن المطايا ليلة الخمس علقت ... بوثابة بعد الكلالة شحشح

سريعة، يريد القطاة. وامرأة علوق: فروك. وناقة علوق: ترأم ولدها ولا تدرّ، يقال: عاملتنا معاملة العلوق. وقال:

وكيف ينفع ما تعطي العلوق به ... رئمان أنف إذا ما ضن باللبن

ويقال للشيخ: قد علق الكبر منه معالقه. وفي المثل " علقت معالقها وصرّ الجندب " الضمير للدلو. ويقال للرجل إذا نزل عن بعيره ومشى: علق لراحلتك أي ألق خطامها على عنقها. قال:

لقد أسوق بالكماة الأزوال ... من بين عمّ وابن عم أو خال

معلّقاً لذات لوثٍ شملال ويقال: " أعلقت فأدرك ": من أعلق الحابل إذا علق الصيد بحبالته. وعلق فلان دم فلان إذا قتله. وتقول: شيخ شديد الأولق، وحديث طويل العولق؛ أي طويل الذنب. وعلق مخلاة بلا عليق وهو القضيم. وعلقت أفعل كذا، نحو: طفقت. وعلقت المرأة: حبلت. " واء بعلق فلق " وهي الداهية، وقد أعلقت وأفلقت أي جئت بها. وعلقت به العلوق أي المنية. قال:

وسائلة بثعلبة بن سير ... وقد علقت بثعلبة العلوق

وما تركت السائمة بالأرض من علاق، وكذلك الحالب بالناقة وهو ما يتعلق به من رعي أو حلب. وما لبابه مغلاق، ولا معلاق؛ أي ما يفتح بمفتاح أو بغير مفتاح وهو المزلاج، وكلّ شيء علق به شيء فهو معلاقة، ويقال: في بيته معاليق التمر والعنب. وعلق فلان باباً على داره إذا نصبه وركبه. ويقال للألدّ: إنه لذو معلاق وذو مغلاق، قال المبرد: من رواه بالعين فمعناه إذا علق خصماً لم يتخلّص منه، ومن رواه بالغين فتأويله أنه يغلق الحجّة على الخصم. وروي بيت مهلهل:

إن تحت الأحجار حزماً وجوداً ... وخصميماً ألدّ ذا مغلاق

بالروايتين. وفلان علق علم وقن علم، وهذا علق مضنّة، وهذه أعلاق مضنة، وعالقت فلاناً: فاخرته بالأعلاق فعلقته أي كنت أحسن علقاً منه.

علق
العَلَقً: الدمُ الجامدُ قبل أنْ يَيْبَسَ ودُوَيبة حَمْراءُ تكونُ في الماءِ تأخُذُ بالحَلْقِ، ومأخوذها مَعْلُوْق. والذي يُعلقُ عليه البَكْرَةُ من القَامة. وكذلك كل شيءٍ يُعلقُ به أو عليه شيء.
وقيل: العَلَقُ: النطّافُ نفسُه، وقيل: أدَاةُ السانِيَة، وقيل: سَيْرٌ يُجْعلُ فوقَ فُروج الدلْو ثم يُخْرَجُ عليها.
ومُعْظَمُ الطريقِ: عَلق. والعَلُوْقُ: المرْأةُ التي لا تحبُ غيرَ زَوْجها. والنّاقةُ لا تألَفُ الفحْلَ ولا ترأمُ الوَلَدَ، وهي المَعَالِقُ أيضاً. وقيل: هي الناقةُ والمرأةُ اللتانِ يُعَلَّقُ عليهما وَلَد غيرهما.
وعَلِقَتْ به العَلُوْقُ والعَلاقَةُ أيضاً: أي المَنِية. والعَلُوْقُ: الوَلَدُ في البطن. والثؤباء، وفي الحديث: " إن للشيْطانِ عَلُوْقاً " اسمٌ لِما تُعْلِقه.
والعِلْقُ: المالُ الكريمُ، وعَلْق أيضاً، وجَمْعه أعْلاقٌ وعُلُوْق. وأعْلَقَ: صادف علقاً. وعَالَقْتُه بِعِلْقي وعِلقِه. والعِلْقُ: ثَوْبٌ أسْودُ للجَواري: والجِراب. والعِلْقَةُ: أولُ ثوبٍ يُتخذُ للصبي. والقميصُ بلا كُميْنِ. والترْس. وما عليهِ عِلْقَةٌ: أي ثوب فيه خَيْر.
وإبل ليس بها عِلْقَةٌ: أي آصِرَةٌ. والعَلاَقَة. ما يُتَعلق به من معيشةٍ أو غيرها.
وما فيه عَلاقٌ: أي ما تَتَبعُ به الإبل. وعَلِقَ به: خاصَمه. وهو ذو مِعْلاقٍ: شديدُ الخُصومةِ. وقيل: مِعْلاقُه: لِسانُه. والمِعْلاقُ والمُعْلُوْقُ: ما علَق من شيءٍ أو عُلَقَ به.
ومِزْلاجُ البابِ: مِعْلاقٌ. وَعلقَ البابَ: أزْلَجهُ. ومَعالِيْقُ العِقْدِ: الشُنُوْفُ تجْعَلُ فيه.
والمَعالِقُ: العُلَبُ الصِّغار، الواحد: مِعْلَقٌ ومِعْلَقةٌ. وكل شيءٍ وَقَعَ مَوْقِعَهُ قيل: عَلِقَ مَعالِقَه. وعَلِقَ الكِبَرُ مَعالِقَهُ: تَبَلًغَ، الواحِدُ مَعْلَقٌ. والمَعالِيْقُ: ضَرْبٌ من النَخل، قال:
لَئن نجَوْتُ ونَجَت معالِيق ... من الدبى إني إذا ً لَمَرْزُوقْ
وعلقَ يفعَل كذا: أي طفِقَ. وعَلِقَ به: نشِبَ. وعَلِق بقَلْبه عَلاقَتُه - أي حبه - عَلَقاً. وعِلاقَةُ السوْط: سَيْرُه. وأعْلَقْتُه: جَعَلْت له عِلاقَةً. وهم علاِقَةٌ: أي تِبَاعَةٌ للناس.
والعَلاَقَة: النصيْبُ في الشيء. والأسْماءُ علاقَةٌ للمُسميات. والعُلْقَةُ: شَجَرٌ يَبْقى على الشتاء تَتَبَلَّغُ بها الإبلإلى الربيع. وقد عَلَقَتْ تَعْلُقُ عَلْقاً وعَلِقَتْ عَلَقاً: أكَلتْ منه. وكُلُّ شي فيه بُلْغَةٌ فهو عُلْقَةٌ.
والعُلْقَة ُ - أيضاً -: نَبت لا يَلْبَثُ أنْ يَذْهَب. وما تأكُلُه قبلَ الغَداء. والعَلْقى: شَجرٌ. وبَعيرٌ عَالقٌ: رَعاها. والعَوْلَق: الغُوْل. والكَلْبَةُ الحريصة. وحَدِيْث طَويلُ العَوْلَقِ: طَويلُ الذنَب. وإن به لَعَوْلَقاً: لِما عَلِقَ به. والعَلِيْق: القَصيم. والشراب. والعَلِيْقَةُ: البعيرُ يُدْخَلُ بين أبْعِرَةٍ مُكْراة؛ بحسابِ ذلك الكِراء، وكلما كانَ ثَقَلٌ حُمِلَ عليه. والعَلَقَاتُ: قَبيلةٌ. والعُليْقُ: نبات يَتَعلَقُ بالشَجَر وربما يبسه.
واسْتَأصَل اللهُ عِلْقَاتَهُمْ - مثلُ سِعْلاتهم -: أي أصْلَهم. وقيل: هو جَمْعُ العِلْقِ النفيس، وفَتْحُ التاءِ لُغة. وجاءَ بِعُلَقَ فُلَقَ يجْرى ولا يجْرى: داهِيَة. وقد أعْلَقَ وأفْلَقَ: أتى بها.
والإعْلاقُ: دَفْعُ العُذْرَةِ باليَد. وإدْخالُ الإصبَع في الحَلْق للتقَيؤ. وأعْلَقَ الحابلُ: وَقَعَ الصَيْدُ في حِبالَتِه.
وأعْلَقَ الصَيْدُ - أيضاً -: وَقَعَ. وعَلَق بلسانِه: تَنَاوَلَه به. والعَلاَقِيَةُ والعَلِيْقةُ: الرجلُ اللَزوم للشيءِ الشديد الطلَب. والعلاقُ: نَبْت. وفي المَثَل: ارْضَ من المَرْكَبِ بالتعْليق، أي إن لم تقدرْ على الرُّكوبِ فَتَعلقْ بِعُقْبَةٍ. وهو ذو تعلقَةٍ: أي مغيْر يَعْلَقُ بكل ما أصابَه.
والعُلْقة: القَليلُ من الطعام. والعلقُ: الجمْعُ الكثير، ويقال: ما بين الثلاثةِ إلى العشرة.
والعَلاقِي - كرَبانِي -: حصْنٌ في بلاب البَجة جنوبي أرض مصرَ به معْدنُ التبْر.

علق: علِق: لا يتعدى هذا الفعل بالمعنى الذي ذكره لين بالياء فقط، بل يتعدى أيضاً بنفسه كما ذكر فريتاج وهو مصيب (انظر عباد 3: 128).
ويقال مجازاً: علق ببعضه ذخائره واحتملها أي استولى على بعض ذخائر أبيه واحتملها .. (عباد 1: 257).
علقت الــنار فيه: نشبت فيه واشتعل. (بوشر).
علق: نشب، يقال: علق الشجر وعلق النبات إذا نشبت جذوره في الأرض ونما بعد غرسه. ففي كتاب محمد بن الحارث (ص221): غرس ذلك الرمان حتى علق وتم وأثمر. (ابن العوام 1: 156 حيث يجب إبدال اعلقت بعلقت ولو أنها في مخطوطتنا أعلقت) (1: 21، 159) والمصدر منه علوق (ابن العوام 1: 192، 230) حيث عليك أن تقرأ: فتعلق أوشك علوق.
علق: ناط، اناط، دلّى. ويقال: علق من (لين، تاج العروس)، وانظر أمثلة لهذا في (بيان1، تعليقات ص116، المقري 2: 207)، ابن العوام 1: 54.
علق: شنق مجرماً. (ألكالا) وفيه المصدر تعليق.
علق بيد فلان: شنقه بربط يديه إلى صار. ففي رياض النفوس (ص95 و): قال لا أتولى القضاء ولو علقت (أي عُلّقْتُ) بيدي وحينئذ نصب له (الأمير) صارياً عند الباب الآخر من أبواب الجامع الذي يلي درب المهدي وعلق (أي عُلّق) بيديه إليه في الشمس فأقام كذلك ضاحياً للشمس في شدة الحرّيومه ذلك فلما كان بالعشي مات.
علق: بمعنى علّق على الدابة (انظر لين 2133) وانظر تفسيره في (مملوك 1،1: 180) حيث يذكر كاترمير علق وهو خطأ، (ألف ليلة 4: 328، 714). وفي معجم بوشر ومحيط المحيط: علّق للفرس وعلق للدابة: قدم لها العلق.
وعلق: بني سقيفة من الجامع ووصلها به. (بيان 2: 244، المقري 1: 368).
علّق البناء: رفعه (لين 2133) ومنه ربع معلّق (ابن خلكان 1: 177) ومسجد معلق (ابن: 4 طبعة وستنفلر). وقاعة معلقة (ألف ليلة 1: 210) وفي طبعة برسلاو (2: 152) قاعة معلقة عن الأرض. وانظر دي ساسي (عبد اللطيف ص 482) ومعناها: مرفوعة على طاقات وقناطر مقوسة.
وعلق الحائط: دعمه بدعائم لكيلا يسقط بانتظار ساعة هدمه (مونج ص289).
علق: كتب، دون. وضع ملاحظة كتابة. (عباد 1: 392)، وفي النويري (مصر مخطوطة رقم 2، ص112 ق) في كلامه عن قصة معركة قُصَّ على نبأها وعلَّقت ذلك منه وفي كتاب الخطيب (ص72). تواليفه منها شرحه كتاب الإرشاد لأبي العالي وكان يعلقه من حفظه من غير زيادة وامتداد.
وفي المقدمة (2: 160): علق له حديثاً أي ذكر له البخاري حديثاً اعتماداً عليه.
علق الــنار: أشعل الــنار وأوقدها (بوشر) وأضرم الــنار، وسعرّها، وأججها. (هلو).
علق: حبك، شبك، ضفر. (بوشر).
علق: أعلقوه بالشورى: قبلوه في مجلس الشورى. (حّيان- بسام 1: 9ق).
تعلق: يقال تعلق من. (فوك، الأغاني ص62، المقري 2: 141).
تعلق بفلان: تمسك به واحتضنه. ففي النويري (الأندلس ص437): دخل حفيدي على في حجرتي وهو يرتجف فتعلق بي. وفيه ص484: أراد ضرب عنقه فتعلق به.
تعلق بفلان: اتصل به. ففي المقري 1: 273).
فتعلق بكُتّاب العمل- حتى قلد بعض الأعمال.
تعلق بحبه: علق به، تمكن حبه من قلبه، كلف به وهويه. (بوشر).
تعلق ب: اهتم به، علق أهمية على: ففي كليلة ودمنة (ص261): من كلمة واحدة فعلت ما امرتك به من ساعتك وتعلقت بكلمة واحدة كانت مني ولم تتثبت في الأمر.
تعلق بفلان: له صلة به. (المقدمة 1: 405، دي ساسي طرائف 1: 134، 2: 63، المقري 1: 134، 138).
تعلق ب: حصل على عمل. ففي كتاب أبي الوليد (ص19): تعلق بوكالة صبح والنظر في أموالها وضياعها.
تعلق بكار. اتخذ حرفة (وتعلق بكار النجارة: اتخذ النجارة حرفة) أصبح نجاراً. (بوشر).
تعلق ب: استولى على. ففي حيان (ص73 ق): وطلب دابة يركبها في خروجه فلم يمكنه إلى أن تعلق ببرذون هجين لبعض نصارى أصحابه ركبه.
تعلق ب: تسلق صغير ففي حيان (ص58 و): وبادر أمية الصعود إلى أعلى القصر- فجعل يرميهم من أعلاه ويدافعهم ما استطاع ولا يقدرون على التعلق به. وفي حيان- بسام (3: 142ق): والتجأ الأمير إلى أعلى غرفة في القصر فصار الاعتصام بها سبب حياته إذ لم يطق القوم التعلق بها.
ويستعمل الفعل تعلق متعدياً بنفسه بهذا المعنى، ففي عباد (1: 255): تعلق متعدياً بنفسه بهذا المعنى، ففي عباد (1: 255): تعلق معهم الأسوار والحيطان.
تعلقت آمالهم أن: علقت آمالهم واستمسكت. (فريتاج طرائف ص131).
تعلق على: عكف على، تفرغ إلى، أخلد إلى، تعاطى، أدمن. ففي كوسج (طرائف ص13): وصار يتعلق على ما تبديه له نفسه من نشد الأشعار.
تعلق: في مصطلح الطب يقال عن عكر البول إذا بقي في وسط الوعاء ولم يرسب إلى قاعه. (معجم المنصوري).
تعلقت الشمس: مالت إلى الغروب. ففي ألف ليلة (برسل 11: 446): ولم يزلن في الحديث حتى تعلقت الشمس واصفرت وجاء وقت الغروب.
تعلق: تعرقل، تحير، ارتبك. (بوشر).
علق، والجمع علوق: خسيس، دنيء، تافه، (ألف ليلة 1: 291، 314، 643، 2: 178، 3: 229، 564، 566، 586،4: 9، 17، 552، 598، برسل 4: 330). وأرى أنها اختصار عِلقُ شرٍ.
علق. علق الجنيَّنات: دود الأرض. (بوشر).
علق: في ألف ليلة (3: 25) أن الكركدن يأكل العلق. وقد علق لين عليها في ترجمته (3: 95) بقوله: (عَلَق)، لقد ترجمتها بورق الشجر الطري، وغالباً ما تعني علقة أو دودة العلق أو دود العلق والمعنى الثاني لا يلائم المعنى، كما أن هذه الكلمة لا تدل على المعنى الأول. ولا بد أن الكلمة تحريف لكلمة العلف.
عَلْقة والجمع عَلَق: ضرب بالعصا، وأكل علقة: ضرب بالعصا. وعلقة أقلام: صفع. (بوشر)، وهي في معجم فريتاج عُلقة بضم العين غير أنها في معجم بوشر مضبوطة بالشكل الذي ذكرته.
ويقال أيضاً: علقة بوس للدلالة على كثير من القبل (ألف ليلة 4: 596).
ومعنى علقة عند ميهرن (ص32) عقاب، عقوبة، قصاص.
علقة (بدون ضبط في معجم بوشر): دواب مقرونة، خيل أو دواب حمل مقرونة. (بوشر).
علقة: أبدال، كلاب أو أفراس معدة سلفاً إراحة كلاب أو أفراس متعبة. (بوشر).
له علقة في: بلل، نقع، وتستعمل مجازاً بمعنى شارك في، تواطأ. (بوشر).
عِلْقة: ستارة جوخ، نجود وهو ما يزين به البيت من فرش وبسط وسواها. (معجم الأسبانية ص54).
عَلَقَة والجمع عَلَق: جنين، (فوك).
عَلَقَة: نوع من كبار الزنابيل يحفظ فيه السمك والفاكهة. (أسبينا مجلة الشرق والجزائر 13: 145).
عَلقَى: باليونانية أو سيرس. (ابن البيطار 2: 210).
عَلِيق، والجمع علائق: علف الفرس من الشعير (بوشر، مملوك 1، 1: 180).
عليق: غذاء كل حيوان. (مملوك 1، 1: 180).
عليق: نوع من التمر. (باجني ص150، براكس مجلة الشرق والجزائر 5: 212، آسيينا مجلة الشرق والجزائر 13: 155، دسطرياك ص10).
عَلاَقَة: تبعية، ارتباط، محلق. (بوشر).
علاقة: صلة، قرابة، اتصال الأشياء بعضها ببعض، رابطة. (بوشر).
عَلاَقَة: مصلحة، منفعة، نفع، حصة، سهم، نصيب. ويقال: له علاقة في: له سهمة أو قسمة. مساهم، كما يقال: له علاقة في ذلك: متورط في ذلك، واقع في ورطة، ومشترك في عمل. (بوشر).
لا علاقة لنا بذلك: هذا لا يعنينا ولا يخصنا، وليس من شأننا. (ألف ليلة 4: 680، 693) ويقال اختصاراً: لا علاقة لك (4: 694).
ما علاقتكم به: ما عملكم معه؟ (ألف ليلة 4: 683).
لا علاقة لي بفلان: لست مسؤولا عما يفعل فلان. (ألف ليلة 2: 473).
عَلاق (جمع): دودة سوداء تمتص الدم. (فوك) وهي تصحيف علقة واحدة العلق.
عِلاقة السوط والمخصرة والمقرعة، وهي أيضاً الحبل الرفيع: الحبل المفتول الرفيع الذي يوضع في طرف السوط. (مملوك 1، 1، 134).
علاقة الاسطرلاب: حلقة يعلق بها الإسطرلاب (دورن، ألف استرون 2: 261).
العلاقات: الشرايين الكبرى التي تحمل الدم من القلب. (أبو الوليد ص299 رقم 9) وقد ذكر الكلمة العبرية التي تدل على ذلك وقال: وفسّر فيه نياط وهي العلاقات.
العلائق: الأوتار والأعصاب التي تربط رأس الرجل بجسده. (كوسج طرائف ص81، قصة عنتر ص26، ألف ليلة 2: 78، 4: 23، 339، برسل 9: 257، 10: 348، 12: 135).
عِلاقة: عنقود عنب معلق بالقمرية (بوشر).
عِلاقة: حمالة، رباط يستند إليه الذراع المجبّر من كسر أو غيره (بوشر).
عَليقة: علوفة يومية للفرس. مملوك 1، 1: 181).
عليقة: نبات اسمه العلمي: Cynanchum Acutum ( براكس مجلة الشرق والجزائر 8: 348).
عُلَّيق: يجمع على علاليق كما صححه بانكريوهو مصيب ابن العوام 1: 91) وواحدته تستعمل أيضاً بمعنى دغل (هلو). وهو: Rube- tum ( بالايطالية Roveto) في ترجمة العقد الصقلي (ليلو ص15).
عليق الكلب: ورد السياج، نسرين السياج، ويسمى عليق العدس أيضاً. (ابن البيطار 2: 616: 206). تعليق: كلمات مدرجة، كتابة على الهامش، إحالة إلى محل آخر إشارة إليه. (الجريدة الآسيوية 1840، 1: 381).
تعليق: مرادف تقليد، لأنا نقرأ في ألف ليلة (1: 314): ولامعه خط شريف ولا تعليق. وفيها (1: 18) يأتينا بخط شريف وتقليد.
تعليق: حبل قلس السفينة مربوط بالرواجع ويستخدم في رفع أسفل الشراع ليكون أكثر امتلاء بالهواء. الجريدة الآسيوية 1841، 1: 588).
تعاليق: ثريات معلقة بالسقف. ففي ألف ليلة (2: 249): والشمع يضيء فوق رأسها وتحت رجليها والتعاليق الذهب مشرقة في ذلك المحل.
وفي طبعة برسلاو (7: 317) يبدل هذه الكلمة بكلمة ثريات. (4: 648).
تعاليق: مواد وأشياء كمالية فاخرة. ففي ألف ليلة (1: 804): فاتوه بفرش نفيس وبسط وغير ذلك من تعاليق الذهب والفضة. وفي (م: 207) منها: فلما دخلا ذلك القصر اندهش جودر من كثرة الفرش الفاخر ولما رأى فيه من التحف وتعاليق الجواهر والمعادن (4: 654) وانظر زيشر (20: 508) وربما كان علينا أن نطلق نفس المعنى على كلمة التعليق في (برسل 2: 347، 3: 31 (وهي فيه التعليق) (3: 58) باعتبارها اسم جنس، وقد ظننت أن كلمة التعليق التي وردت في معجم الأسبانية (ص54) تصحيف كلمة التعاليق وإنها الجوخ والفرش ولكنني لا أستطيع أن اثبت هذا المعنى.
تعاليق: معلاق (مجموع القلب والطحال والكبد والرئتين في الحيوان)، أحشاء الذبيحة وفضلاتها. ففي ألف ليلة (4: 674): وكانوا كلما ذبحوا الذبائح يرمون تعاليقها في البحر من تلك الطاقة. (برسل 10: 264).
تعليقة: عليقة (عليجة). (فوك) والكلمة الأسبانية talega التي تدل على نفس المعنى هي من دون شك تصحيف هذه الكلمة ويجب أضافتها إلى معجم الأسبانية.
تعليقة: كُلاّب، محجن، صــنارة (برجون).
مِعلق: بكرة، طارة صغيرة من حديد أو خشب تحضن الحبل الذي يجري عليها عند رفع الأثقال. (المقدمة 2: 323).
مِعلق: حبل يجري على البكرة. (المقدمة 1: 28).
معلق الدست: معلاق الرجل، آلة يعلق بها القدر فوق الــنار. وهي من أدوات المطبخ (بوشر).
مُعْلِق ومُعلّق: أحمر (زيشر 22: 123).
مَعْلَقَة: دغل، مجموعة من الجنبات البرية المتداخلة الاغصان، ومنسغة، غابة الجم، غابة فتيّة الاشجار يتراوح طول الواحدة منها بين ثلاثة أمتار وأربعة، (فوك).
مَعلَقة: تصحيف ملعقة (خاشوقة). (فليشر معجم ص102، بوشر).
معلقة الشراباتي: ملوق، ملعقة الصيدلي، وهي آلة يستعملها الصيدلي مدورة من طرف ومسطحة من الطرف الآخر. (بوشر).
مُعَلَّق ب: خاضع ل. ففي ألف ليلة (1: 6) في الكلام عن النساء.
فرضاؤهن وسخطهن معلق بفروجهن.
كان معلق القلب ب: كان كلفاً به، شديد الحب له. ففي رياض النفوس (ص61 و): وسكن قصر الطوب وكان به معلق القلب.
معلق: مشكوك فيه، غير ثابت، متزعزع (بوشر).
حديث معلق: إسناده ناقص في بدايته لأن أول رواته وهو الصحابي لم يذكر فيه (دي سلان المقدمة 2: 484).
خط معلق: كتابة مشبكة، محبوكة (فوك، بوشر).
الفرس معلقة: في فمها دودة العلق (بوشر).
معلق: ثريا، شمعدان ذو فروع عديدة يعلق بالسقف. ففي ألف ليلة (3: 428): معلق فيه قناديل، وفيها (4: 648): ومعلق فيه أبهج التعاليق من البلور الصافي.
مُعَلّق: انظر مُعْلِق.
مِعْلاق: انظر ابن البيطار (1: 270) ففيه في كلامه عن جوز ماثل: وهو في براعيم طوال خضر طويل المعاليق (1: 271) ابن العوام: 583، 686، 670،2: 361) حيث يقول كليمنت- موليه (2: 378): (لقد ترجمنا غالبا معاليق الكرم بما معناه عرانيس. كما ترجمنا معاليق الكمثري وغيرها من الفواكه بما معناه: وجيلة، ذُنَيب، غير أنا نرى إنه لا يعني العرانيس فقط بل يعني أيضاً عنا قيد العنب أول طلوعها تعليقها أن صح هذا التعبير).
مِعْلاَق: مجموع القلب والطحال والكبد والرئتين. (بوشر).
مَعْلوق: ويقال أيضاً الَحلْق المعلوق. (ابن البيطار 1: 91). معْلاَقة: كُلاّب. محجن، صــنارة. (ابن العوْام 2: 582).
مُتعَلقّ: بيت من الشعر شطراه متصلان بعضهما مع بعض. (ابن بطوطة 2: 282).

علق

1 عَلِقَ بِهِ, (S, Mgh, O, Msb, TA,) aor. ـَ (Msb,) inf. n. عَلَقٌ (S, O, Msb, KL, TA) and عَلقَةٌ (L, TA) [and app. عُلُوقٌ also, as will be seen from what follows]; and ↓ تعلّق, (S, MA, Mgh, O, Msb,) and ↓ اعتلق; (O, Msb, KL;) It hung to it; it was, or became, suspended to it: (so the first and last accord. to the KL, and the second accord. to the MA and common usage: [in the S and Mgh and O, it is merely said that the first and second signify the same:]) [and] it clung, caught, clave, adhered, held, or stuck fast, to it; (Msb in explanation of all, and TA * in explanation of the first;) and so ↓ تعلّقهُ. (S, * O, * TA.) It is said in a prov., (S, O, TA,) asserted in the K to have been mentioned before, which is not found to be the case, (TA,) وَصَرَّ الجُنْدَبُ ↓ عَلِقَتْ مَعَالِقَهَا (S, O, K, [in the CK, erroneously, مُعالِقَها,]) [It (the bucket, الدَّلْوُ, Z, TA) has become suspended in its places of suspension, and the جندب (accord. to the S and K a species of locust) has creaked]: originating from the fact that a man went to a well, and suspended his well-rope to the rope thereof, and then went to the owner of the well, and claimed to be his neighbour [and therefore to have a right to the use of the well]; but the owner refused his assent, and ordered him to depart; whereupon he uttered these words, meaning The heat has come, [see صَرَّ الجُنْدَبُ in art. جدب,] and I am not able to depart. (S, O. [See more in Freytag's Arab. Prov. ii. 91.]) And one says, عَلِقَ الشَّوْكُ بِالثَّوْبِ, aor. ـَ inf. n. عَلَقٌ; and بِهِ ↓ تعلّق; meaning The thorns clung, caught, &c., to the garment. (Msb.) And ظُفْرِى بِالشَّىْءِ ↓ اعتلق My nail clung, caught, &c., to the thing. (Msb.) And عَلِقَ الظَّبْىُ فِى الحِبَالَةِ, (S, O,) or الصَّيْدُ; (K;) or عَلِقَ الوَحْشُ بِالْحِبَالَةِ, inf. n. عُلُوقٌ, (Msb,) [The gazelle, or the animal of the chase, became caught, or stuck fast, in the snare; or the wild animal became caught, or held fast, thereby, or] became withheld from getting loose [thereby]: whence the saying, عَلِقَ الخَصْمُ بِخَصْمِهِ and بِهِ ↓ تعلّق [The antagonist became held fast, or withheld from getting loose, by his antagonist; and also the antagonist clung, or held fast, to his antagonist]. (Msb.) [b2: The primary significations are those mentioned above in the first sentence: and hence several other significations here following. b3: عَلِقَ عَلَى كَذَا and عَلَيْهِ ↓ تعلّق It depended upon such a thing, as a condition. b4: عَلِقَ بِهِ and ↓ تعلّق It pertained to him, or it: it concerned him, or it. And He had a hold upon it: he had a concern in it.] b5: عَلِقَهَا, (S, O,) or عَلِقَهُ, (K,) and عَلِقَ بِهَا, (S, O,) or بِهِ, (K,) inf. n. عُلُوقٌ (S, O, K) and عَلَقٌ (K [and mentioned also in the S and O but app. as a simple subst.]) and عِلْقٌ [but see this below voce عَلَقٌ] and عَلَاقَةٌ, (K,) [He became attached by love to her, or to him;] he loved (S, O, K) her, (S, O,) or him; (K;) and so عَلِقَ حُبُّهَا بِقَلْبِهِ; (S, O;) and ↓ تعلّقها, and تعلّق بِهَا; [the former of these two phrases being used for the latter, agreeably with a saying of IAmb cited in the TA in art. ارى, that تَعَلَّقْتُ فُلَانًا is for تعلّقت بِفُلَانٍ;] like ↓ اعتلق [i. e. اعتلقها and اعتلق بها], (K,) or اعتلقهُ, (S,) or اعتلق بِهِ; (TA;) and ↓ عُلِّقَهَا, (S, * O, * K, TA,) from عَلَاقَةُ الحُبِّ, (S, O, TA,) and بِهَا ↓ عُلِّقَ, (TA,) [but this last verb is more commonly trans. by itself, for ex.,] El-Aashà says, عُلِّقْتُهَا عَرَضًا وَعُلِّقَتْ رَجُلًا غَيْرِى وَعُلِّقَ أُخْرَى غَيْرَهَا الرَّجُلُ [I became attached to her accidentally, and she became attached to a man other than me, and the man became attached to another female, other than her]. (S, O. [See also another ex., in a verse of 'Antarah, cited voce زَعَمَ.]) [See also عَلَقٌ, below.] b6: ↓ عَلِقَتْ مِنْهُ كُلَّ مَعْلَقٍ [which may be rendered She captivated him wholly] occurs in a trad. as [virtually] meaning he loved her, and was vehemently desirous of her. (TA.) b7: عَلِقَتْ نَفْسُهُ الشَّىْءَ His soul, or mind, clung to the thing persistently. (L, TA.) b8: ↓ قَدْ عَلِقَ الكِبَرُ مَعَالِقَهُ [app. meaning Old age has taken hold in its holding places, or, agreeably with what is said in the next sentence, has had its effects], in which معالق is pl. of مَعْلَقٌ, is said to an old man. (TA.) and of everything that has had its effect [so I here render وَقَعَ مَوْقِعَهُ, but see art. وقع], one says, عَلِقَ

↓ مَعَالِقَهُ. (TA, and Ham p. 172.) b9: عَلِقَتْ مَرَاسِيهَا بِذِى رَمْرَامٍ [Their anchors have clung to a place having the species of herbage called رمرام, meaning they are abiding therein, (see مِرْسَاةٌ, in art. رسو,)] is said of camels when they are at rest, or at ease, and their eyes are refreshed by the pasturage; and is a prov., applied to persons in the like condition by reason of their means of subsistence. (TA.) b10: عَلِقَ بِهِ, inf. n. عَلَقٌ, He contended with him in an altercation [as though clinging to him]; disputed with him; or litigated with him. (TA.) b11: لَا يَعْلَقُ بِكَ means لا يَلِيقُ بك [It will not be suitable to thee; it will not befit thee]. (S and K in art. ليق.) b12: عَلِقَ يَفْعَلُ كَذَا He set about, began, or betook himself to, doing such a thing. (S, O, K.) فَعَلِقُوا وَجْهَهُ ضَرْبًا occurs in a trad., meaning They set about, or betook themselves to, smiting his face. (TA.) And a rájiz says, عَلِقَ حَوْضِى نُغَرٌ مُكِبُّ [Nughar (a species of birds) bending down their heads] betook themselves to coming for the purpose of drinking to my حوض [or watering-trough]: or, as some say, liked it, and frequented it. (S, O.) b13: And مَا عَلِقْتُ أَقْولُهُ means I did not cease saying it; like ما نَشِبْتُ. (A in art. نشب.) [Thus عَلِقَ has two contr. meanings.] b14: عَلِقَتِ الإِبِلُ العِضَاهَ, (S, O, K,) aor. ـَ (K;) and عَلَقَت likewise, aor. ـُ (S, O, K;) inf. n. عَلْقٌ; (S, O, K; *) The camels fed upon the upper, or uppermost, portions of the [trees called] عضاه, (S, O, K,) reaching them with their mouths: (S and O in explanation of the latter verb:) and يَعْلَقُ العِضَاهَ, said of a camel, he plucks from the عضاه, [as though] hanging from it, by reason of his tallness: (S: in one of my copies of the S, and in the TA, يَعْلُقُ:) or one says, of camels, عَلَقَتْ مِنَ الشَّجَرِ, aor. ـُ inf. n. عَلْقٌ and عُلُوقٌ, meaning they ate of the trees with their mouths: and عَلِقَتْ فِى الوَادِى, aor. ـَ they pastured, or pastured where they pleased, in the valley: (Msb:) accord. to Lh, عَلَقَتْ, aor. ـُ inf. n. عَلْقٌ, said of beasts, means they ate the leaves of the trees: and accord. to As, عَلَقَتْ, aor. ـُ inf. n. عُلُوقٌ, means they reached and took with their mouths. (TA.) Hence, (TA,) it is said in a trad., أَرْوَاحُ الشُّهَدَآءِ فِى حَوَاصِلِ طَيْرٍ خُضْرٍ تَعْلُقُ مِنْ وَرَقِ الجَنَّةِ, (S, Msb, *) or مِنْ ثِمَارِ الجَنَّةِ, (TA,) and, as some relate it, تَعْلَقُ, (Msb, TA,) [both as meaning The souls of the martyrs are in the crops of green birds that eat of the leaves, or fruits, of Paradise,] but the former relation is that which should be followed, because the latter requires that one should say فِى ورق الجنّة [or فى ثمار الجنّة], though the latter is said to be the more common. (Msb.) One says also, عَلِقَتِ الإِبِلُ, aor. ـَ inf. n. عَلَقٌ, meaning The camels ate of the عُلْقَة of the trees, i. e., of the trees that remain in the winter and of which the camels are fed until they attain to the رَبِيع [meaning spring, or springherbage]; as also ↓ تعلّقت. (TA.) And عَلَقَ, inf. n. عَلَاقٌ and عُلُوقٌ, He ate. (TA.) and الصَّبِىُّ يَعْلُقُ The child sucks his fingers. (TA.) b15: عَلَقَهُ بِلِسَانِهِ [inf. n. عَلْقٌ] He blamed, or censured, him; he said to him that which he disliked, or hated. (Lh, K, * TA.) b16: عَلِقَ أَمْرَهُ He knew his affair. (K.) b17: عَلِقَتِ المَرْأَةُ, (S, Mgh, O, K,) inf. n. عُلُوقٌ, (Mgh,) or عَلَقٌ, (TA,) The woman conceived, or became pregnant. (S, Mgh, O, K.) Hence the saying, الغِرَاسُ تَبَدَّلُ بِالعُلُوقِ (tropical:) [The set, or shoot that is planted, becomes changed by pullulating]; a metaphorical phrase; meaning that what is planted becomes changed because it increases and rises when it clings to the earth and germinates. (Mgh.) b18: عَلِقَتِ الدَّابَّةُ The beast drank water and the leech (العَلَقَةُ) clave to it: (S, O, K:) or, accord. to an explanation of [the part. n.] مَعْلُوقٌ by Lth, one says عُلِقَت, of the form of that whereof the agent is not named, meaning it had leeches (عَلَق) that had taken hold upon its fauces when it drank: (O:) or عُلِقَ, also, like عُنِىَ, is used in this sense, (K, * TA,) said of a man and of a beast. (TA.) b19: عَالَقْتُ فُلَانًا فَعَلَقْتُهُ: see 3.2 علّقهُ, (S, O, Msb, K,) i. e. الشَّىْءَ, (S, O, Msb,) inf. n. تَعْلِيقٌ; (S, O, K;) and ↓ اعلقهُ, (S, * O, * Msb,) and ↓ تعلّقهُ; (S, O, K;) signify the same. (S, O, Msb, K.) You say, علّق الشَّىْءَ بِالشَّىْءِ, (Mgh, Msb, K,) inf. n. as above, He hung, or suspended, the thing to the thing; and so مِنَ الشَّىْءِ, and عَلَيْهِ: (TA:) [and] he made the thing to cling, catch, cleave, adhere, hold, or stick fast, to the thing; as also بِهِ ↓ اعلقهُ. (Msb.) [For ex.,] one says, عَلَّقْتُ رِشَائِى بِرِشَائِكَ [I have suspended my well-rope to thy well-rope]: and رِشَآءَهُ بِرِشَآءِ البِئْرِ ↓ أَعْلَقَ [He suspended his well-rope to the rope of the well]. (S, O.) [See also an ex. of the latter verb in a verse cited voce رَافِضٌ.] And علّقهُ عَلَى الوَتِدِ [He hung it on the peg]: and in like manner, علّق الشَّىْءَ خَلْفَهُ [He hung the thing behind him]; as, for instance, a حَقِيبَة, &c., behind the camel's saddle. (TA.) and مَعَاذَةً ↓ تعلّق He hung (عَلَّقَ) upon himself an amulet. (S, O.) And بِالغَرْبِ بَعِيرَيْنِ ↓ اعلق He coupled two camels to the end of the well-rope [to the other end of which was attached the large bucket]. (IF, K.) [And in like manner they say in the present day, علّق الخَيْلَ فِى العَرَبَةِ He harnessed, or attached, the horses to the carriage.] And أَظْفَارَهُ فِى الشَّىْءِ ↓ اعلق He made his nails to cling, catch, or cleave, to the thing. (S, TA.) And [in like manner,] علّق يَدَهُ and ↓ اعلقها [He made his hands to cling, &c.], followed by فى before the object: both signify the same. (TA.) And علّق الدَّابَّةَ, meaning علّق عَلَيْهَا [for علّق عليها المِخْلَاةَ, agreeably with modern usage, i. e. He hung upon the beast the nose-bag containing barley, or the like; or he supplied the beast with عَلِيق, which means barley, or the like, that is hung upon the beast]. (TA.) [And hence, as is indicated in the T and TA, علّق signifies, by a metaphor, (tropical:) He supplied with عَلِيق as meaning wine.] and علّق رَاحِلَتَهُ He loosed the halter, or leading-rope, from the muzzle of his riding-camel and threw it [or hung it] upon her shoulders, to give her ease. (TA.) b2: [The primary significations are those mentioned in the second sentence of this paragraph: and hence several other significations here following. b3: علّقهُ بِكَذَا, and عَلَى كَذَا, He made it to depend upon such a thing, as a condition.] You say, عَلَّقْتُ عِتْقَ عَبْدِى بِمَوْتِى [I made the freedom of my slave to depend upon my death]. (TA in art. دبر.) b4: إِنْ أَنْطِقْ أُطَلَّقْ وَإِنْ

أَسْكُتْ أُعَلَّقْ, in the story of Umm-Zara, means [If I speak, I am divorced; and if I be silent, I am left in suspense, i. e.,] he leaves me like that which is suspended, (O, TA,) neither retained nor divorced. (TA.) [And similar to this is the phrase تَعْلِيقُ أَفْعَالِ القُلُوبِ The suspending of the verbs significant of operations of the mind from government, as to the letter but not as to the meaning:] see مُعَلَّقٌ. b5: [علّق البِنَآءَ He made the building, or structure, pensile, i. e. supported above the ground, or above a stage or floor, by pillars or piers or otherwise. Hence,] the saying نَقَبُوا الحَائِطَ وَعَلَّقُوهُ means They dug beneath the wall [or made a hole through it] and left it [or rendered it] مُعَلَّقًا [i. e. pensile, or supported above the ground, being partially hollowed beneath]. (Mgh.) b6: [علّق فِى حَاشِيَةِ كِتَابٍ He appended a note in the margin of a book or writing.] b7: علّق بَابًا He set up, and fixed, a door, (Mgh, TA,) عَلَى دَارِهِ [upon, or to, his house]. (Mgh.) b8: And (TA) He closed, or made fast, a door, with a kind of latch, or sliding bolt; syn. أَزْلَجَهُ, (O, TA,) or أَرْتَجَهُ; (K;) as also ↓ اعلقهُ. (TA.) [See مِعْلَاقٌ.] b9: عُلِّقَهَا, and عُلِّقَ بِهَا, in which the pronoun denoting the object relates to a woman: see 1, former half. b10: عَلَّقَ فُلَانٌ دَمَ فُلَانٍ [app. meaning Such a one attached to himself responsibility for the blood of such a one] is said when the former is the slayer of the latter. (TA. [Thus I find the phrase there written: but perhaps the right reading is عُلِّقَ.]) b11: عَلَّقَهُ also signifies He joined him, and overtook him. (TA.) b12: And He learned it, and took it or received it [from another]. (TA.) b13: عَلِّقُوا رَمَقَهُ بِشَىْءٍ Give ye to him something that shall stay, or arrest, what remains in him of life. (Z, TA.) b14: عَلَّقْتُ مَعَ فُلَانٍ عَلِيقَةً, (S, TA,) and مَعَ القَوْمِ, (TA,) I sent with such a one, (S, TA,) and with the people, or party, (TA,) a camel for the purpose of bringing corn for me upon it. (S, TA. [See عَلِيقَةٌ.]) اِرْضَ مِنَ المَرْكَبِ بِالتَّعْلِيقِ is a prov., said to a man who is thereby enjoined to be content with a part of that which he wants, instead of the whole thereof; like him who rides the camel termed عَلِيقَة one time after another time: [so that it means Be thou content, instead of the riding constantly, or instead of the beast that is ridden only, with the sending a camel to bring corn, upon which thou mayest ride occasionally:] (TA:) or the meaning may be, be thou content, instead of thy riding, with the hanging of thy goods upon the beast: or the meaning may be, be thou content, in respect of the beast that is ridden, with the hanging [thy goods] upon him in thy turn. (Meyd.) b15: And one says, عَلِّقْ لِنَاقَتِكِ, meaning Go thou from thy she-camel (اِمْشِ عَنْهَا). (O.) 3 عَاْلَقَ ↓ عَالَقْتُ فُلَانًا فَعَلَقْتُهُ I vied with such a one, or contended with him for superiority, in precious things (أَعْلَاق, pl. of عِلْق), and I surpassed him, or was better than he, in respect of a precious thing. (TA.) And عَالَقْتُهُ بِعِلْقِى وَعِلْقِهِ I laid a bet, or wager, with him with precious articles of property [or, I with my precious thing and he with his precious thing]. (Ham p. 101, but without the vowel-signs.) 4 أَعْلَقَ see 2, former half, in six places: and again, in the latter half. b2: اعلق القَوْسَ He put a suspensory (عِلَاقَة) to the bow. (S, O, K.) b3: اعلق said of one practising the capturing of game, or animals of the chase, He had the game, or animal of the chase, caught, or stuck fast, in his snare. (S, O, K.) A2: اعلق also signifies He sent, or let go, [or applied,] leeches (عَلَق), (S, O, K,) upon a place, (S, O, TA,) to such (S, O, K) the blood. (O, TA.) A3: And He found, lighted on, or met with, a precious article, (عِلْقًا, K, TA, [in the CK عَلْقًا] i. e. نَفِيسًا, TA,) of property: (K, TA:) mentioned by Ibn-'Abbád. (TA.) A4: and He brought to pass that which was a calamity. (K.) You say to a man, أَعْلَقْتَ وَأَفْلَقْتَ, i. e. جِئْتَ بِعُلَقَ فُلَقَ, meaning [Thou hast brought to pass] that which is a calamity. (S, O.) b2: and أَعْلَقْتُ عَنْهُ I removed from him العَلُوق, meaning that which was a calamity. (O, TA. *) b3: Hence, الإِعْلَاقُ as meaning A woman's pressing with the finger the نَغَانِغ, which are certain portions of flesh by the uvula, of a child, thereby endeavouring to cure his عُذْرَة, (O, TA, *) which means a pain and swelling in the fauces; (TA;) i. q. الدَّغْرُ. (S, TA. [See 1 in art. دغر.]) You say of a woman, أَعْلَقَتْ وَلَدَهَامِنَ العُذْرَة, (S,) or أَعْلَقَتْ عَلَيْهِ, (O, TA,) She raised (رَفَعَتْ [or دَفَعَتْ i. e. thrust]) her child's [swelling termed] عُذْرَة with her hand: (S:) or she pressed that part with her finger, and thrust it. (TA.) b4: And hence, (TA,) one says also, أَعْلَقْتُ عَلَىَّ, meaning I put my hand into my fauces to constrain myself to vomit. (O, TA.) A5: اعلقت البِلَادُ The countries were, or became, distant, or remote; like اعنقت. (TA in art. عنق, from the Nawádir el-Aaráb.) 5 تَعَلَّقَ see 1, former half, in seven places: b2: and see the same paragraph again, in the last quarter: A2: and see also 2, first quarter, in two places.8 إِعْتَلَقَ see 1, former half, in three places.

عَلْقٌ A hole in a garment, (K, TA,) caused by one's passing by a tree or a thorn that has caught to it; (TA;) as also ↓ عَلَقٌ: (K, TA:) or a thing that has caught, or clung, to a garment, and pulled it [and, app., frayed, or rent, it]. (S. [See also عَلْقَةٌ.]) A2: And The act of reviling. (K.) [See also عَلَقَهُ بِلِسَانِهِ, (of which it is the inf. n.,) near the end of the first paragraph.]

A3: And A species of trees used for tanning. (K.) A4: See also the next paragraph, in two places.

عِلْقٌ A precious thing, or thing held in high estimation, of any kind, (Lh, S, O, K, TA,) except of animate beings; (Lh, TA;) as also ↓ عَلْقٌ: (K:) one says, هٰذَا عِلْقُ مَضَنَّةٍ This is a precious thing, or thing held in high estimation, of which one is tenacious; (S, * O;) as also عِرْقُ مَضَنَّةٍ [q. v.]: (O and TA in art. عرق:) pl. [of pauc.] أَعْلَاقٌ (S, K) and [of mult.] عُلُوقٌ, (K,) and, as some say, عِلْقَاتٌ. (O.) And [particularly] A garment held in high estimation: [see also عِلْقَةٌ:] or a shield: [see again عِلْقَةٌ:] or a sword: (Lh, K, TA:) and property held in high estimation. (TA.) b2: And Wine; (S, O, K;) because held in high estimation: (S, O:) or old wine. (K, TA.) b3: And one says, فُلَانٌ عِلْقُ عِلْمٍ Such a one is a lover and pursuer of knowledge: (O, K: *) and in like manner, عِلْقُ شَرٍّ [a lover and pursuer of evil]: (K:) and عِلْقُ خَيْرٍ [a lover and pursuer of good]. (TA.) A2: Also A جِرَاب [or bag for travelling-provisions

&c.]; and so ↓ عَلْقٌ: (Ibn-'Abbád, O, K:) [pl. أَعْلَاقٌ, of which see an ex. in a verse cited voce رَائِحٌ, in art. روح.]

A3: See also عُلْقَةٌ: b2: and see عَلَاقَةٌ, first quarter.

عَلَقٌ Anything hung, or suspended. (K.) b2: The suspensory [cord] of the بَكْرَة [or pulley of a well]; (K;) the apparatus of the بِكْرَة, by which it is suspended: (S, O:) and the بَكْرَة [or pulley] itself; (K, TA;) as some say; and the pl. is أَعْلَاقٌ: (TA:) or [in the CK “ and ”] the wellrope and the large bucket and the مِحْوَر [or pin on which the sheave of the pulley turns] (K, TA) and the pulley, (TA,) all together; (K, TA;) so says Lh: (TA:) or all the apparatus for drawing water by means of the pulley; comprising the two pieces of wood at the head of the well, the two upper extremities of which are connected by a rope and then fastened to the ground by means of another rope, the two ends of this being extended to two pegs fixed in the ground; the pulley is suspended to the upper parts of the two pieces of wood, and the water is drawn by means of it with two buckets by two drawers: it signifies only the سَانِيَة [here meaning the large bucket with its apparatus] and all the apparatus consisting of the خُطَّاف [or bent piece of iron which is on each side of the sheave of the pulley and in which is the pin whereon the sheave turns] and the مِحْوَر [or pin itself] and the sheave and the نَعَامَتَانِ [app. here meaning the two pieces of wood mentioned above, agreeably with an explanation mentioned voce زُرْنُوقٌ,] and the ropes thereof: so says As, on the authority of Arabs: (TA:) or the rope that is suspended to the pulley: (K:) or, as some say, the rope that is at the upper part of the pulley. (TA.) b3: And The suspensory of a قِرْبَة [or water-skin]; i. e. عَلَقُ القِرْبَةِ signifies the strap by which the قربة is suspended; (TA;) i. q. عَرَقُهَا: (S, O, K, TA:) or the thing with which it is tied and then suspended: or what has remained in it of the grease with which it is greased. (TA.) One says, جَشِمْتُ إِلَيْكَ عَلَقَ القِرْبَةِ [expl. in arts. جشم and عرق]. (S, O.) b4: Also [Leeches;] certain worms, (S,) or certain things resembling worms, (Mgh, Msb,) or certain small creeping things, (O,) or a [species of] small creeping thing, (K,) black, (Mgh, Msb,) or red, (TA,) found in water, (S, O, Msb, K,) and having the property of sucking blood, (S, O, K, TA,) and employed to suck the blood from the throat and from sanguineous tumours: (TA:) they cling (Mgh, Msb) to the حَنَك [q. v.] (Mgh) or to the fauces (Msb) of the beast when he drinks, (Mgh, Msb,) and suck the blood: (Msb:) one thereof is termed عَلَقَةٌ. (S, O, Msb.) b5: And Clay that clings to the hand. (K.) b6: And Blood, in a general sense: or intensely red blood: (K:) or thick blood: (S, O, K:) or clotted blood, (K, TA,) before it becomes dry: (TA:) or clotted, thick, blood; because of its clinging together: (Mgh:) and عَلَقَةٌ signifies a portion thereof: (S, Mgh, O, K:) or this signifies a little portion of thick blood: (Jel in xcvi. 2:) or a portion [or lump] of clotted blood: (TA:) or the seminal fluid, after its appearance, when it becomes thick, clotted, blood; after which it passes to another stage, becoming flesh, and is what is termed مُضْغَةٌ. (Msb. [See Kur xxiii.

14.]) A2: Also [Attachment, as meaning] tenacious love: (K:) and [simply] love, or desirous love, (Lh, S, O, K, TA,) of a man for a woman: (Lh, TA:) or love cleaving to the heart; (TA;) and so ↓ عَلَاقةٌ and ↓ عِلَاقَةٌ; or the former of these two relates to love and the like and the latter relates to a whip and the like [as will be expl. below under the two words]. (K.) [In this sense it is originally an inf. n., of which the verb is عَلِقَ.] One says, إِنَّهُ لَذُو عَلَقٍ فِى فُلَانَةَ Verily he is one having love, or desirous love, for such a woman: (Lh, TA:) thus made trans. by means of فى. (TA.) And نَظْرَةٌ مِنْ ذِى عَلَقٍ A look from one having love, or desirous love: (S, O, TA:) a prov. (TA.) b2: See also عَلَاقَةٌ, first quarter. b3: Also Pertinacious contention in an altercation; or such disputation or litigation. (K. [In this sense it is originally an inf. n., of which the verb is عَلِقَ. And عَلَاقَةٌ, q. v., has a similar signification.]) b4: See also عُلْقَةٌ, second sentence.

A3: and see عَلْقٌ.

A4: Also The main [or middle] part [or beaten track] of a road. (Ibn-'Abbád, O, K.) [See an ex. of the pl. (أَعْلَاقٌ) in a verse cited voce عَمْقٌ.]

عَلِقٌ [part. n. of عَلِقَ: as such signifying Hanging, or being suspended: and clinging, &c.: b2: and] pertinacious; adhering to affairs, and minding them. (TA in art. ذمر.) [See also عَلَاقِيَةٌ.] b3: [Also, as such, applied to a woman, Pregnant: a meaning assigned by Golius to عَلَقٌ.]

عُلَقَ and فُلَقَ in the saying جِئْتَ بِعُلَقَ فُلَقَ, [expl. above, see 4,] (S,) or جَآءَ بِعُلَقَ فُلَقَ [He brought to pass] that which was a calamity, (K,) are imperfectly decl., (S, K,) like عُمَر. (S.) b2: And عُلَقٌ [perfectly decl.] signifies A numerous company, or collection [of men]: (K:) thus it is said to mean: (S:) and this is meant in the saying above mentioned, as some explain it. (TA.) b3: And عُلَقٌ accord. to K, but correctly عُلُقٌ, with two dammehs, pl. of ↓ عَلُوقٌ, (TA,) signifies Deaths, or the decrees of death; syn. مَنَايَا: (K, TA:) and calamities: (TA:) and businesses, occupations, or employments: or such as divert one from other things: or occurrences that cause one to forget, or neglect, or be unmindful: syn. أَشْغَالٌ. (K, TA.) عَلْقَةٌ A جَذْبَة [meaning fray, as being a kind of strain,] that is occasioned in a garment (K, TA) and other [similar] thing when one passes by a thorn or a tree. (TA. [See also عَلْقٌ.]) عُلْقَةٌ: see عَلَاقَةٌ, former half, in two places. b2: Also The quantity that suffices the cattle, (S, O, Msb, K,) of what they obtain from the trees [or plants]; (S, K;) as also ↓ عَلَقٌ; (S, O, K;) and so ↓ عَلَاقٌ, and ↓ عَلَاقَةٌ: (K:) and a sufficiency of the means of subsistence, (S, O, K,) whatever it be; (S;) as also ↓ عَلَاقٌ, (O,) or ↓ عَلَاقَةٌ: (S, K:) or it signifies also food sufficient to retain life; (Msb, TA; *) as also ↓ مُتَعَلَّقٌ; (TA;) and so ↓ عَلَاقٌ, as in a verse cited voce رَجِيعٌ: (S in art. رجع:) and, (O, K, TA,) accord. to AHn, (O, TA,) the trees that remain in the winter (O, K, TA) and of which the camels are fed, (O, K,) or with which the camels suffice themselves, (TA,) until they attain to the رَبِيع [meaning spring, or spring-herbage]: (O, K, TA: [see also عُرْوَةٌ:]) and it is also expl. as signifying herbage that does not stay: (TA:) and food that suffices until the time of the [morning-meal called]

غَدَآء; (K, * TA;) as also ↓ عَلَاقٌ: (K, TA:) and accord. to Az, food, and likewise a beast for riding, such as suffices one, though it be not free from deficiency, or defect: (TA:) the pl. of عُلْقَةٌ is عُلَقٌ. (Msb.) One says, لِى فِى هٰذَا المَالِ عُلْقَةٌ and ↓ عِلْقٌ and ↓ عُلُوقٌ and ↓ عَلَاقَةٌ and ↓ مَتَعَلَّقٌ, all meaning the same, (K, TA,) i. e. [There is for me, or I have, in this property,] a sufficiency of the means of subsistence. (TA.) And مَا يَأْكُلُ فُلَانٌ إِلَّا عُلْقَةً [Such a one eats not save a bare sufficiency of the means of subsistence]. (O, TA.) And ↓ مَا ذُقْتُ عَلَاقًا [I have not tasted a sufficiency of the means of subsistence, or food sufficient to retain life]. (TA.) And مَا فِى

وَلَا لَمَاقٌ ↓ الأَرْضِ عَلَاقٌ There is not in the land a sufficiency of the means of subsistence: or pasturage: (TA:) or ↓ مَا بِهَا مِنْ عَلَاقٍ there is not in it pasturage. (S.) And لَمْ يَتْرُكِ الحَالِبُ بِالنَّاقَةِ

↓ عَلَاقًا The milker did not leave in the she-camel's udder anything. (S, O. [See also عَلُوقٌ.]) And لَمْ يَبْقَ لِى عِنْدَهُ عُلْقَةٌ [There remained not with him] anything [belonging to me]. (S, O, * K. *) And هٰذَا الكَلَامُ لَنَا فِيهِ عُلْقَةٌ [In this speech is] a sufficiency [for us]. (TA.) And عِنْدَهُمْ عُلْقَةٌ مِنْ مَتَاعِهِمْ [With them is] somewhat remaining [of their goods]. (TA.) عِلْقَةٌ A small garment, (S, O,) the first garment that is made for a boy: (S, O, K:) or a shirt without sleeves: or a garment in which is cut an opening for the head to be put through it, [so that nearly one half of it falls down before the wearer and the corresponding portion behind,] not having its two sides sewn [together]; it is worn by a girl; (K, TA;) like the صُدْرَة; she uses it for service and work; (TA;) and it extends to the place of the waist-band: (K, TA: [see also إِتْبٌ:]) or a garment held in high estimation; (K, TA;) like عِلْقٌ [mentioned before]; worn by a man: one says of him who has not upon him costly garments, مَا عَلَيْهِ عِلْقَةٌ [He has not upon him costly attire]. (TA.) b2: And A shield. (Ibn-'Abbád, O, TA. [This last meaning is also assigned to عِلْقٌ, as mentioned before.]) A2: and A certain tree, used for tanning. (K.) A3: إِبِل لَيْسَ بِهَا علِقَةٌ is a phrase mentioned by Ibn-'Abbád, (O, TA,) as meaning [app.] اصرة. (TA. [This word, in the TA, is blurred: and in the O, the place that it occupied has perished: I think that it is most probably أَصِرَّةٌ, pl. of صِرَارٌ; and therefore that the phrase means Camels not having upon them strings, or pieces of rag, bound upon their udders or teats, to prevent their young ones from sucking: for one says صَرَّ بِالنَّاقَةِ as well as صَرَّ النَّاقَةَ; and in like manner, I suppose, one may say لَيْسَ بِهَا أَصِرَّةٌ: and hence, perhaps, it may mean not having milk: see the phrase مَا بِالنَّاقَةِ عَلُوقٌ.]) A4: [For the phrase اِسْتَأْصَلَ اللّٰهُ عِلْقَاتَهُِمْ, see the next paragraph but one.]

عَلْقَى, (S, O, K,) like سَكْرَى, (K,) A certain plant: (S, O, K:) accord. to Sb, (S, O,) it is used as sing. and pl.; (S, O, K;) and its alif [written ى] is to denote the fem. gender, therefore it is without tenween: but others say that its alif is to render it quasi-coordinate [to the quadriliteral-radical class], and is with tenween, the n. un. being عَلْقَاةٌ: (S, O:) IJ says that the alif in عَلْقَاةٌ is not to denote the fem. gender, because it is followed by ة; but when they elide the ة, they say عَلْقَى, without tenween: (L, TA: [in both of which, more is added, but with some mistranscription or omission rendering it inconsistent:]) its twigs are slender, difficult to be broken, and brooms are made of it: (K: [but this is taken from what here follows:]) Aboo-Nasr says, the علقى is a tree [or plant] of which the greenness continues during the hot season, and its places of growth are the sands, and the plain, or soft, tracts: and he says, an Arab of the desert showed me a plant which he asserted to be the علقى; having long and slender twigs, and delicate leaves; called in Pers\. خُلْوَام [?]; those who collect [the dung used for fuel called] جَلَّة make of it brooms for that purpose: to which he adds, and it is said, on the authority of the early Arabs, that the علقاة is a certain tree [or plant] which is found in the sands, green, having leaves, but in which is no good: (O:) [it is said, however, that] the decoction thereof is drunk for the dropsy. (K.) عِلْقَاتَهُمْ, (O, K,) like سِعْلَاتَهُمْ, (O,) in the saying اِسْتَأْصَلَ اللّٰهُ عِلْقضاتَهُمْ, (O, K, * [in the CK عَلْقاتَهُمْ,]) is a dial. var. of عِرْقَاتَهُمْ, (K, [in the CK عَرْقاتَهُمْ,]) [and] is said by Ibn-'Abbád to mean أَصْلَهُمْ [i. e. May God utterly destroy their race, stock, or family]: but some say that it is a pl. of العِلْقُ signifying “ that which is precious, or held in high estimation: ” and in one dial. it is [عِلْقَاتِهِمْ,] with kesr to the ت. (O.) عَلِقْنَةٌ: see عَلَاقِيَةٌ.

عَلَاقٌ: see عُلْقَةٌ, in eight places.

عَلَاقِ [an imperative verbal noun], like نَزَالِ

&c., (IDrd, O, K, *) means تَعَلَّقْ, (K,) or تَعَلَّقْ بِهِ [i. e. Cling thou, cleave thou, or stick thou fast, to him, or it]. (IDrd, O.) عِلَاقٌ A thing that is hung, or suspended, like the عُوذَة [or amulet]. (TA voce مَعْذُورٌ as an epithet applied to a child affected with the pain, of the fauces, termed عُذْرَة.) عَلُوقٌ A thing that clings, cleaves, or sticks fast, (يَعْلَقُ, [in the CK تَعَلَّقَ,]) to a man. (S, O, K.) b2: And [hence,] Death, or the decree of death; syn. مَنِيَّةٌ; (S, O, K;) as also ↓ عَلَّاقَةٌ, (S, TA,) accord. to the K, erroneously, عَلَاقَة [without teshdeed]: in a verse in which it occurs, some explain العَلَّاقَةُ as meaning thus; and some, as meaning the serpent, because of its clinging. (TA.) El-Mufaddal En-Nukree says, وَقَدْ عَلِقَتْ بِثَعْلَبَةَ العَلُوقُ [When death, or the decree of death, had clung to Thaalebeh]. (S, O.) The pl. of عَلُوقٌ, in this sense, and in the sense next following, as mentioned before, in the paragraph commencing with the word عُلَقَ, is عُلُقٌ, with two dammehs. (TA. See that paragraph.) b3: And [hence, likewise,] A calamity, or misfortune. (O, K.) It occurs in a trad. in this sense, applied to what is termed عُذْرَة, or to the operation performed upon it. (O, TA. [See 4.]) b4: See also عَوْلَقٌ.

A2: Also Pasture upon which camels feed. (S, O, K.) And Trees that are eaten by the camels that have been ten months pregnant, (O, K,) in consequence of which they assume a red hue. (O.) El-Aashà speaks of it [in a verse of which I find four different read-ings] as occasioning a redness in she-camels: but some say that he means thereby The young in the bellies; and by the redness, the beauty of their colour on the occasion of conceiving. (S, O.) And some say that, as used by El-Aashà, it means The sperma of the stallion; a signification mentioned by AHeyth; because the she-camels become altered in colours, and red, when they conceive. (TA.) b2: مَا بِالنَّاقَةِ عَلُوقٌ means There is not in the she-camel aught of milk. (S. [and عَلَاقٌ signifies the same: see an ex. voce عُلْقَةٌ.]) A3: Also A she-camel that is made to incline (تُعْطَفُ [in the CK تَعْطَفُ]) to a young one not her own, and will not keep to it, but only smells it with her nose, and refuses to yield her milk; (S, O, K; [see an ex. in a verse cited in the first paragraph of art. رأم;]) as also ↓ مُعَالِقٌ: (S:) or a she-camel that inclines to her young one, and feels it, until it becomes familiar with her, but when it desires to suck the milk from her, strikes it, and drives it away. (Ham p. 206.) [Hence,] one says of him who speaks a speech with which is no deed, عَامَلَنَا مُعَامَلَةَ العَلُوقِ [He dealt with us with the dealing of the علوق]. (O, K.) b2: And A she-camel that does not become familiar with the stallion nor affect the young one: (Lth, O, K:) as implying a presage of good [i. e. that she will cling to both]. (TA.) b3: And A woman that does not love other than her husband: (Lth, O, K:) likewise as implying a presage of good. (TA.) b4: And A woman that suckles the child of another. (Lth, O, K.) b5: See also عَلِيقَةٌ.

A4: Also i. q. ثُؤَبَآءُ [generally meaning A yawning]. (Ibn-'Abbád, O, TA.) عُلُوقٌ [originally an inf. n.]: see عُلْقَةٌ. b2: One says also, لِى فِى الأَمْرِ عُلُوقٌ There is something made obligatory to me, or in my favour, in the affair, or case; and so ↓ مُتَعَلَّقٌ. (TA.) عَلِيقٌ i. q. قَضِيمٌ, (S, MA, K, TA,) i. e. Barley for a horse or similar beast, (MA,) [in which sense and also as meaning provender of beans and the like, the former word is now used, properly, or originally,] that is hung upon the beast [in a مِخْلَاة, or nose-bag]: (TA:) pl. عَلَائِقُ. (MA.) b2: And hence, as being likened thereto, (tropical:) Wine. (TA.) عَلَاقَةٌ [is originally an inf. n.: and as a simple subst. signifies An attachment, a tie, or a connection; as also ↓ عُلْقَةٌ, mentioned in the TA, in art. ربط, together with وُصْلَةٌ, as syn. with رَابِطَةٌ:] a word relating to things conceived in the mind; as love, and contention in an altercation: ↓ عِلَاقَةٌ relating to things extrinsic to the mind; as a bow, and a whip: (Kull p. 262:) see عَلَقٌ, last quarter. b2: [Hence, as denoting an attachment, or a tie,] Love, and friendship; or such as is true, or sincere; syn. حُبٌّ, and صَدَاقَةٌ: (K, TA:) [or as expl. voce عَلَقٌ, last quarter:] or it means عَلَاقَةُ حُبٍّ [an attachment, or a tie, or a clinging, of love]: (S, O:) Lh mentions, on the authority of Ks, and as known to As, the saying لَهَا فِى

قَلْبِى عَلَاقَةُ حُبٍّ [i. e. There is to her, in my heart, an attachment, or a tie, or a clinging, of love]; and likewise, on the authority of the former, but as unknown to As, حُبٍّ ↓ عِلْقُ and حُبٍّ ↓ عِلَاقَةُ, though As knew the phrase حُبٍّ ↓ عَلَقُ: (TA:) or عَلَاقَةُ حُبٍّ means love to which one clings. (Msb.) b3: And A contention in an altercation; a dispute; or a litigation: (K: [see also عَلَقٌ, near the end of the paragraph:]) or it means عَلَاقَةُ خُصُومَةٍ [app. one's connection in such a contention]: (S, O:) or عَلَاقَةُ خُصُومَةٍ means the proportion [or share] that one holds [in such a contention; or what pertains to one thereof; or one's concern therein]: (Msb:) [for] b4: عَلَاقَةٌ also signifies A thing upon which one has, or retains, a hold; like ↓ عُلْقَةٌ in the saying كُلُّ بَيْعٍ أَبْقَى عُلْقَةً فَهُوَ بِاطِلٌ i. e. [Every sale that leaves remaining] a thing upon which the seller retains a hold [is null]. (Msb.) And one says, مَا بَيْنَهُمَا عَلَاقَةٌ, with fet-h, meaning There is not between them two anything upon which either of them has a hold against the other: and the pl. is عَلَائِقُ. (TA.) And لِفُلَانٍ فِى هٰذَا الدَّارِ عَلَاقَةٌ, [or rather هٰذِهِ الدار,] with fet-h, i. e. [There belongs to such a one, in this house, something upon which he has a hold, or in which he has a concern, or] a remaining portion of a share. (TA.) العَلَاقَةُ مِنَ المَهْرِ means That [portion, or amount, of the dowry, or nuptial gift,] upon which they have a hold against him who takes a woman in marriage: (Sh, K, TA:) pl. عَلَائِقُ [as above]: (K, TA:) whence the saying, in a trad., أَدُّوا العَلَائِقَ i. e., as expl. by the Prophet, [Pay ye] what their families have agreed upon; meaning, what attack each one of them [by an obligation] to his companion, or fellow, like as a thing is attached to another thing. (TA.) and [the pl.] عَلَائِقُ likewise signifies [Obligations of bloodwits; or] bloodwits that are attached to a man. (TA.) [See also another explanation in the fourth of the sentences here following.] b5: Also A work, craft, trade, and any other thing [or occupation], to which a man has attached himself: (K:) or a work or craft &c. as above, or property and a wife and a child, or love, or a contention in an altercation, pertaining to a man (يَتَعَلَّقُ بِإِنْسَانٍ): pl. as above. (Har p. 372.) b6: See also عُلْقَةٌ, in three places. b7: [The pl.] عَلَائِقُ is also expl. by Lh as meaning Articles of merchandise. (TA.) b8: And العَلَاقَةُ is said by Sh to signify النَبْلُ [evidently, I think, a mistranscription for التَّبْلُ, i. e. Blood-revenge; or the seeking for blood-revenge, or the like; though it seems to be better rendered the obligation of bloodrevenge; or the obligation of a bloodwit, attaching to a man, agreeably with an explanation given above]: and by Aboo-Nasr to signify التَّبَاعُدُ [which I think to be a mistranscription for التَّنَافُدُ, signifying contention, disputation, or litigation, a meaning mentioned in the former half of this paragraph]: and both of these significations are assigned to it in the saying of Imra-el-Keys, بِأَىِّ عَلَاقَتِنَا تَرْغَبُو نَ عَنْ دَمِ عَمْرٍو عَلَى مَرْثَدِ [as though meaning By reason of what bloodrevenge, &c., of ours do ye relinquish the claim for the blood of 'Amr resting as a debt upon Marthad? or What is our contention, &c.? Do ye relinquish &c.]: the ب [in بِأَىِّ] accord. to the latter explanation being redundant. (TA. [See also De Slane's “ Diwan d'Amro'lkais,” p. 48, line 4, of the Ar. text. (in which the former hemistich ends with ترغبون and the latter commences with أَعَنْ); and see his translation; and a gloss in the notes, p. 126.]) A2: See also عَلِيقَةٌ.

عِلَاقَةٌ: see عَلَقٌ, last quarter; and عَلَاقَةٌ, first and second sentences. It signifies The suspensory thong or the like, of the knife and of other things; (Msb;) it is of the bow, (S, O, [see also مُعَلَّقٌ,]) and of the whip (S, Mgh, K) and the like, (K, TA,) as the sword, and the shield, and the drinking-cup or bowl, and of the book, or copy of the Kur-án, &c., (TA,) and of the water-skin; (M voce شِنَاقٌ;) that of the whip being the thong that is in the handle thereof. (TA.) See also مِعْلَاقٌ. [Also The suspensory stalk of a fruit.] b2: And A surname, or by-name; because it is attached to a man; as also ↓ عَلَاقِيَةٌ, of which the pl. is عُلَاقَى: the pl. of عِلَاقَةٌ is عَلَائِقُ. (K.) عَلِيقَةٌ (IAar, S, O, K) and ↓ عَلَاقَةٌ (IAar, O, K) and ↓ عَلُوقٌ (TA) A camel, (IAar, S, O, K,) or two camels, (IAar, TA,) sent by a man with a people, or party, in order that they may bring corn for him, (IAar, S, O, K,) thereon, (S, O, K,) he giving them money for that purpose: pl. عَلَائِقُ, (S, O,) which may be of the first and of the second; (O;) and (S, O) of the first, (S,) عَلِيقَاتٌ. (S, O.) [See also جَنِيبَةٌ.] b2: [And in the present day عَلِيقَةٌ is applied to A nose-bag, such as is called مِخْلَاة; i. e. a bag that is hung to the head of a horse or the like, in which he eats barley or other fodder.]

عَلَاقِيَةٌ A man who, when he clings to a thing, will not quit it. (S, O, K.) [See also عَلِقٌ.] b2: And نَفْسٌ عَلَاقِيَةٌ and ↓ عَلِقْنَةٌ A devoted, or an attacked, soul; one that clings to a thing persistently. (L, TA.) b3: See also عِلَاقَةٌ.

عُلَّاقٌ A certain plant. (Ibn-'Abbád, K.) عُلَّيْقٌ and ↓ عُلَّيْقَى A certain plant that clings to tree; (S, O, K;) sometimes called by the latter name; (S;) in Pers\. called سَرَنْد (S, O) or سِرِنْد: (S; in one of my copies of which it is written سَرَنْد:) [agreeably with this description, the former appellation is now applied to the convolvulus arvensis of Linn., or field-bindweed: (so in Delile's Flor. Aegypt. Illustr., no. 222:) and to a species of dolichos; dolichos nilotica; dolichos sinensis of Forskål: and any climbing plant: (no. 669 in the same:) but it is also said to be applied to the rubus fruticosus, or common bramble: (Forskål's Flor. Aegypt. Arab., p. cxiii.:) and, agreeably with what here follows, it is now often applied to the rubus Idæus, or raspberry:] accord. to AHn, both of these appellations signify a thorny tree [or shrub], that does not grow large, such that when a thing catches to it, it can hardly become free, by reason of the numerousness of its thorns, which are curved and sharp; and it has a fruit resembling the فِرْصَاد [or mulberry], (O, TA,) which, when it becomes ripe, blackens, and is eaten; (O;) [see also تُوتٌ;] and it is called in Pers\.

دَرْكَه [?]; (O, TA;) they assert that it is the tree in which Moses beheld the fire; (O;) and the places of its growth are thickets, and tracts abounding with trees: (O, TA:) the chewing it hardens, or strengthens, the gum, and cures the [disease in the mouth called] قُلَاع; and a dressing, or poultice, thereof cures whiteness of the eye, and the swelling, or protrusion, thereof, and the piles; and its root, or stem, (أَصْلُهُ,) crumbles stones in the kidney. (K.) عُلَّيْقُ الجَبَلِ [in the CK الخَيْلِ] is A certain plant: and عُلَّيقُ الكَلْبِ [one of the appellations now applied to The eglantine, or sweet brier, more commonly called the نِسْرِين,] is another plant. (K.) عَلَّاقَةٌ: see عَلُوقٌ, second sentence.

عُلَّيْقَى: see عُلَّيْقٌ.

عَالِقٌ Clinging, catching, cleaving, adhering, holding, or sticking fast: so in the phrase هُوَ عَالِقٌ بِهِ [He, or it, is clinging, &c., to him, or it]. (TA.) b2: Also A camel plucking from the [tree called] عِضَاه; (S, O;) so termed because he is [as though he were] hanging from it, (S, O, K, *) by reason of his tallness: pl. عَوَالِقُ; which is also applied to goats. (S.) And A camel pasturing upon the plant called عَلْقَى. (S, O, K.) عَوْلَقٌ The [kind of goblin, demon, devil, or jinnee, called] غُول; (S, O, K;) as also ↓ عَلُوقٌ. (K.) b2: And A bitch vehemently desirous [of the male]. (S, K.) b3: And The wolf. (K. [But what here follows suggests that الذِّئْبُ in the copies of the K may be a mistranscription for الذَّنَبُ.]) b4: The saying هٰذَا حَدِيثٌ طَوِيلُ العَوْلَقِ means [lit. This narrative, or story, is] long in the tail. (S.) Kr mentions the phrase إِنَّهُ لَطَوِيلُ العَوْلَقِ without particularizing a narrative or story, or any other thing. (TA.) A2: Also (tropical:) Hunger: (K, TA:) like عَوَقٌ. (O in art. عوق.) أَعَالِيقُ a pl. having no sing.: see مِعْلَاقٌ.

تَعَلُّقَاتٌ and ↓ مُتَعَلِّقَاتٌ are post-classical terms often used as meaning Dependencies, or appertenances, of a thing or person: circumstances of a case: and concerns of a man.]

تَعْلِيقٌ: see the next paragraph.

تَعْلِيقَةٌ a post-classical-term, sing. of تَعَالِيقُ signifying Coins, and the like, suspended to women's ornaments. See also مِعْلَاقٌ. b2: Also An appendix to a book or writing: and hence, a tract, or treatise; properly such as is intended by its author to serve as a supplement to what has been written by another or others on the same subject; as also ↓ تَعْلِيقٌ: and, more commonly, a marginal note: pl. تَعَالِيقُ and تَعْلِيقَاتٌ.]

مَعْلَقٌ, and its pl. (مَعَالِقُ): see 1, in four places.

مِعْلَقٌ A small عُلْبَة [or milking-vessel]: (S, O, TA:) next is the جَنْبَة, larger than it: then, the حَوْءَبَة, the largest of these: the مِعْلَق is the best of these, and is a drinking-cup, or bowl, which the rider upon a camel hangs with him [upon his saddle]: (TA:) pl. مَعَالِقُ. (S, O, TA.) [See an ex. voce شَرْبَةٌ.]

رَجُلٌ ذُو مَعْلَقَةٍ A man who attacks and plunders, (O,) who clings to everything that he finds, or attains, or obtains. (O, K.) مِعْلَقَةٌ One of the implements, or utensils, of the pastor [probably a thing upon which he hangs his provision-bag &c.]. (Lh, TA.) مُعَلَّقٌ [pass. part. n. of 2, Hung, or suspended, &c.: see its verb. b2: Hence, المُعَلَّقَاتُ السَّبْعُ or السَّبْعُ المُعَلَّقَاتُ The seven suspended odes; accord. to several writers: two reasons for their being thus called are mentioned in the Mz (49th نوع); one, that “ they were selected from all the poetry, and written upon قَبَاطِىّ (pieces of fine white cloth of Egypt) with water-gold, and suspended upon the Kaabeh; ” the other, that “ when an ode was deemed excellent, the King used to say, ' Suspend ye for us this, ' that it might be in his repository: ”

that these odes were selected from all the poetry, and that any copies of them were suspended collectively upon the Kaabeh, has been sufficiently confuted in Nöldeke's “ Beiträge zur Kenntniss der Poesie der alten Araber,” pp. xvii. — xxiii.: it is not so unreasonable to suppose that they may have been suspended upon the Kaabeh singly, at different times, by their own authors or by admiring friends, and suffered to remain thus placarded for some days, perhaps during the period when the city was most thronged by pilgrims; but the latter of the two assertions in the Mz seems to be more probable. b3: Hence also مُعَلَّقُ القَوْسِ The appendage of the bow, by which it is suspended: see نِيَاطٌ and وَتَرٌ: and see also عِلَاقَةٌ.] b4: مُعَلَّقَةٌ applied to a woman means One whose husband has been lost [to her]: (S, TA:) or [left in suspense;] neither husbandless nor having a husband; (O;) [i. e.] whose husband does not act equitably with her nor release her, so that she is neither husbandless nor having a husband; (Az, TA;) or neither having a husband nor divorced. (Msb.) It occurs in the Kur iv. 128. (S, TA.) b5: And one says of a man when he does not decide, or determine upon, his affair, nor relinquish it, أَمْرُهُ مُعَلَّقٌ [His affair is left in suspense]. (Z, TA.) مِعْلَاقٌ The thing by means of which flesh-meat, (S, Mgh, O, Msb,) and other things, (Mgh, Msb,) or grapes, and the like, (S, O,) are suspended; (S, Mgh, O, Msb;) as also ↓ مُعْلُوقٌ: (S, O:) and anything by means of which a thing is suspended (S, O, K) is called its مِعْلَاق, (S, O,) or is called مِعْلَاق and ↓ مُعْلُوق, (K,) which latter is a word of a rare form: (TA:) and ↓ عِلَاقَةٌ likewise signifies the مِعْلَاق by means of which a vessel is suspended: (TA:) pl. of the first [and of the second] مَعَالِيقُ. (Mgh, Msb.) Also A stirrupleather: pl. as above. (MA.) And المِعْلَاقَانِ signifies مِعْلَاقَا الدَّلْوِ وَشِبْهِهَا [app. meaning The two suspensory cords of the leathern bucket and of the like thereof]. (IDrd, O, K: but the CK, for مِعْلَاقَا, has مِعْلَاقُ: and the O has وَمَا أَشْبَهَهَا in the place of وَشِبْهِهَا [which means the same].) b2: Also A thing suspended to a beast of burden; such as the قِرْبَة and the مِطْهَرَة and the قُمْقُمَة: pl. as above. (Mgh, Msb: but in the former, only the pl. of معلاق in this sense is mentioned.) b3: [And A pendant of a necklace and of an earring and the like; in which sense its pl. is expl. as follows:] the مَعَالِيق of necklaces (O, TA) and of [the ear-rings or ear-drops called] شُنُوف (TA) are what are put therein or thereto, [meaning suspended thereto,] of anything that is beautiful; (O, * TA;) and ↓ الأَعَالِيقُ, which has no sing., is like المَعَالِيقُ, each of them signifying what are suspended. (TA.) [See also شَنْفٌ.] b4: مِعْلَاقُ البَابِ [means A kind of latch, or sliding bolt;] a thing that is suspended, or attached, to the door, and is then pushed, whereupon it [i. e. the door] opens; different from the مِغْلَاق, with the pointed غ. (TA.) One says, مَا لِبَابِهِ مِغْلَاقٌ وَلَا مِعْلَاقٌ i. e. [There is not to his door] a thing that is opened with a key nor [a thing that is opened] without it. (A, TA.) b5: مِعْلَاقٌ also signifies The tongue (O, K) of a man: (O:) or an eloquent tongue. (TA.) b6: And رَجُلٌ ذُو مِعْلَاقٍ A man whose antagonist, when he clings to him, will not [be able to] free himself from him: (Mbr, Z, TA:) or a man vehement in altercation or dispute or litigation, (IDrd, S, O, K,) who clings to arguments, or pleas, (IDrd, O, K,) and supplies them; (IDrd, O;) and رَجُلٌ مِعْلَاقٌ signifies the same. (IDrd, O, K.) b7: And [the pl.] مَعَالِيقُ signifies A sort [or variety] of palm-trees. (IDrd, O, K.) مَعْلُوقٌ One to whose fauces leeches have clung (Lth, O, K) on the occasion of his drinking water; (Lth, O;) applied to a man and to a beast. (TA.) b2: And A suspended cluster, or bunch, of grapes or dates. (MA.) مُعْلُوقٌ: see مِعْلَاقٌ, first sentence, in two places.

مُعَالِقٌ: see عَلُوقٌ, latter half.

مُتَعَلَّقٌ: see عُلْقَةٌ, in two places: b2: and see also عُلُوقٌ.

مُتَعَلِّقَاتٌ: see تَعَلُّقَاتٌ. b2: لَيْسَ المُتَعَلِّقُ كَالمُتَأَنِّقِ means He who is content with what is little is not like him who seeks, pursues, or desires, the most pleasing of things, or who is dainty, (مَنْ يَتَأَنَّقُ,) and eats what he pleases. (S, O, K.) [See also مُتَأَنِّقٌ.]